I 


'>i''.'r.  J:^. 


/O  '^07 


3  ^nw 


I'  "■',  ■ 


A, 

LETTER 

T  O     T  H  E 

First     Congregational    P^dobaptist     Church,    at 
Rutland  in   Vermont  : 

TO     WHICH    IS     ADDEDj 

A    COLLECTION   OF 

OBSERVATIONS,  HYMNS,  LETTERS,  &c. 

Taken  from   the  works   of    Mr.  Nathaniel   Emmons, 
Mr.  John  Wesley,    and  others. 

In  this    collection   may  be   seen,  Da.RoaBiNS's   ac- 
count of  a   late  revival  of  religion  at  Ply- 
mouth, IN    Massachusetts. 

Bv   PETER   PHILANTHROPOS  ROOTS. 


<^.KiiV\i  %  the  chief  ruler  of  the  fynagogue,  bel'teiied  on  tht  Lord  tuith  all 
bis  houfe  :  and  many  of  the  Corinthians  hearing  ielieved,  and  luere  bap~ 
ti;,eJ. 

Acts  xviii.  8. 

His  difciples 

—• To  them  ITiall  leave  in  charge 

To  teach  all  nations  what  of  him  they  learned, 
And  his  falvation  ;  them  who  (hall  believe 
t3aptizing  in  the  profluent  ftream 

Ml  t TON,  P.  L.  B.  xti. 


HARTFORD: 

PRINTED     AND      SOLD      BV 

HUDSON  Sf  GOODWIN. 


E     F     A     C     E. 


HAD  I  not  been  a  candidate  for  the  gofpel  minif- 
try  ;  perhaps,  by  the  help  of  what  I  once  thought 
probable  arguments,  I  might  have  kept  myfelf  eafy  in 
the  traditional  praftice  of  infant  baptifm.  But  I  exped- 
ed  before  long,  if  I  fhould  live,  to  be  ordained,  and 
called  upon  myfelf  to  baptize  :  and  I  felt  it  a  very 
folemn  thing  to  fay,  I  perform  any  ad  whatever  in  the 
name  of  the  Trinity  : — in  the  name  of  the  Great  God  of 
heaven  and  earth,  I  was  fully  fenfible  that  whatever 
was  to  be  done  in  the  name  of  the  Trinity^  could  not  be 
a  totally  indifferent,  nor  even  a  light  thing. 

I  KNEW,  if  infant  baptifm  were  warranted  by  Chrift's 
commifTion  to  his  apoflles  and  their  fucceffors,  or  any 
where  elfe  in  the  woi  d  of  God,  it  muft  be  wrong  for 
chriftian  minifters  to  neglect  it — or  fo  much  to  negled: 
attending  to  the  fubjeft,  as  not  to  fee  for  themfeives, 
and  be  able  to  fliow  their  hearers  fome  clear  fcriptural 
command,  (or  at  leaft  permilfion)  for  the  practice. 
.*  But  if  there  be  nothing  in  the  facred  volume  to  jufti- 
•  fy  the  baptizing  of  thofe,  who  do  not  appear  to  be 
taught,  or  difcipled^  that  is,  brought  to  love  Chrift  fu- 
premely*;  then  I  felt  that  it  muft  be  awfully  wicked 
and  impious  for  any  one  to  fay  refpecling  an  infant 
(or  any  other  perfon)vv'ho  gives  no  evidence  of  being 
taught,  or  of  loving  Chrift,  ""I  baptize  this  perfon  in 
in  the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghoft."  Good  men  may  have  done  it  ignorant- 
iy  :  but  if  there  be  no  fcripture  warrant  for  the  prac- 
tice,   can    any  '  good    man,   except  it  be  ignorantly, 

•  Luke  v4-  25- --33. 


(or  becaufe  he  erroneoufly  believes  it  has  rcripture  fup-* 
port)  allow  hiinfelf  to  baptize  infants  ?  Can  any  real 
chriftian  be  prevailingly  convinced,  that  the  bible  does 
not  juflify  infant  baptifm — or  can  he  be  fo  far  convin- 
ced as  repeatedly  to  fay,  to  be  candid  and  honeil  he  is 
three  quarters  a  baptifl  ;  and  yet  declare  ffomtime  to 
time  in  the  face  of  a  whole  congregation,  that  he  bap- 
tizes infants  ifi  the  name  of  the  'Trinity  ?  May  I  not  fur- 
ther afk.  Will  not  every  perfon  who  has  a  fuitable  re- 
gard for  the  name  of  the  great  Jehovah,  if  he  be  only 
doubtful  about  the  matter,  much  rather  be  excufed, 
than  to  baptize  them  ? 

A  SENSE  of  the  folemn  tranfaftion  to  be  performed, 
when  any  one  is  baptized,  led  me  to  ftudy  and  fludy 
again,  to  find  good  evidence  in  fupport  of  infant  bap- 
tifm  :  and  the  refult  of  my  lludies  you  may  fee  in  the 
following  pages. 

1  KNOW  it  may  appear  jflrange,  if  not  ridiculous,  to 
fome,  that,  after  fo  many  able  writers,  I  fhould  under- 
take to  publilh  any  thing  refpecting  this  fubject.  But 
many  of  my  old  acquaintance,  and  others^  are  frequent- 
ly alking  me,  how  in  the  world  I  became  a  baptift  ! 
And  I  choofe  rather  lo  give  them  my  reafons  in  print, 
than  always  to  be  giving  them  by  word  of  mouth. 

Some  fay  to  me,  "  you  believe,  that  your  father  and 
many  others,  who  have  baptized  infants,  were  pious, 
good  men — and  you  hope  that  you  had  religion  fom^*. 
years  before  you  became  a  baptift,  why  was  it  necefla- 
ry  for  you  to  alter  your  fehtiments  at  all  ?"  Anfwer, 
Pious  men,  and  thofe  too  'who  are  the  moil  knowing 
as  to  many  things,  may,  through  ignorance,  negled 
fome  branches  ot  their  duty  ;  but  for  us  to  allow  our- 
felves  in  the  negleft  of  any  thing  Ghrift  has  command^ 
ed,  after  we  are  brought  to  know  what  is  required, 
Ihows  the  want  of  love  to  riie  dear  Redeenler. 

Others  fay  to  me  "  you  have  changed  your  reli- 
gion." But  this  is  not  true.  A  man's  altering  fome 
of  hisideas,  if  he  ftill  hold,  to  the  fame  fundamental 
truths,  which  he  held  to  before,  cannot  with  any  pro- 


priety  be  called  a  change  of  his  religion.  I  am  no  pa- 
gan nor  papift.  I  now  believe  the  fame  important 
truths,  refpeding  the  ftate  of  man  by  nature — the  ne- 
ceiiity  of  regeneration — the  way  of  life  and  falvation 
by  Chrift  alone — the  necefTity  of  holinefs  of  heart  and 
life  as  a  prerequifite  for  heaven,  which  I  believed  be- 
fore. I  have  the  fame  idea,  that  none  ought  to  be  ad- 
mitted as  members  of  a  vifible  gofpel  church,  except 
thofe,  who  appear  to  be  lively  Jiones^  or  true  faints,  as 
my  father  had  before  me*,  and  the  fame  which  I  had 
before  I  was  abaptift  :  although  he  and  I  too  (for  a 
time)  both  held  to  infant  baptifm,  which  I  now  think 
inconfiftent  with  this  article  of  primitive  chriftianity. 

The  fubftance  of  this  letter,  except  the  quotations 
from  other  authors,  was  written  at  Bofton  in  the  month 
of  June,  1792  ;  foon  after  I  was  baptized  :  and  it  was 
fent  to  the  church  at  Rutland  in  Vermont,  which 
church  I  joined  under  the  paftoral  care  of  my  own  fa- 
ther fome  years  before  his  death. 

Those  v/ho  take  pains  to  }>erufe  this  performance, 
(though  they  fhould  find  but  little  or  nothing  new) 
will  at  leaft  fee  in  what  light  ol^  arguments  prefented 
themfelves  to  my  view  :  aiW  af)erhaps  fome  perfons, 
who  have  hitherto  wholly  neglected  the  fubjecl,  may, 
for  the  fake  of  reading  a  new  book,  be  brought  to  at- 
tend to  old  fcriptural  arguraents. 

I  SOMEWHAT  expefl:not  to  be  treated  with  total  ne^- 
gle<Sl :  I  think  Mr.  A.  H.  a  worthy  pasdobaptifl  minif- 
ter  told  me,  fhould  I  publifli,  if  no  one  elie  anfwered 
me,  he  would  :  and  poflibly  fome  may  be  excited  to 
preach  on  the  fubject.  I  really  wifh  thofe  minifters, 
who  practife  infant  baptifm,  Avould  preach  on  it  much 
oftener  than  they  do.  They  mufl  view  it  as  a  part 
of  practical  religion,  and  if  it  be  according  to  the  fcrip- 
tures,  it  will  bear  the  light  as  well  from  the  pulpit  as 
from  the  prefs :  but  many  congregations  rarely,  if  ever 

*  See  a  printed  fermon  preaclicd  by  Bamajab  Roots,  A.  M.  at  thecon- 
ftltution  of  a  church  at  Rutland,  from  i.  Peter,  H.  5,  Ye  alfo  as  lively 
Jlonescne  built  up  a  fpiritual  houfe j  an  holy  prirjihsod,  to  offer  up  fpiritual 
facriJiciSf   acceptable  It  G'.db^  'fffux  Chrijf. 


VI 


hear  their  miniflers"  offer  to  give  a  reafon  in  public, 
why  infants  ought  to  be  baptized.  Would  they  but 
frequently  handle  the  fubject,  this  would  excite  atten- 
tion to  it,  and  they  would  undoubtedly  convince  fome 
of  their  hearers,  if  not  themfelves,  that  the  pradlice  is 
totally  deftitute  of  fcriptural  fupport. 

I  AM  perfonally  acquainted  with  Mr.  Samuel  Mills, 
a  pious,  learned  gentleman,  who  had  for  many  years 
been  a  prefbyterian  minifler  in  the  ftate  of  New-York  ; 
but  being  led  to  preach  a  number  of  fermons  in  fa- 
vour <  '.nfant  baptifm,  he  was  brought  to  attend  very 
clofel)/  to  the  arguments  commonly  ufed  in  its  defence  ; 
but  the  more  he  attended  to  them,  the  more  he  felt 
them  give  way  ;  and  at  length,  after  a  long  ftruggle  to 
fupport  the  caufe,  he  perceived  it  had  no  fcriptural 
foundation  :  therefore  he  was  cheerfully  baptized  by 
elder  Enoch  Ferrifs^  as  the  anfiver  of  a  good  conjcience : 
and  he  is  now  a  baptift  preacher. 

Before  I  was  baptized,  but  when  I  was  exercifed 
in  mind  about  the  matter,  it  was  frequently  my  peti- 
tion at  the  throne  of  grace,  that  I  might  be  kept  from 
embracing  error ;  but  if  T  were  in  an  error,  that  I  might 
be  enlightened  ;  I  thiriP  f I  can  flill  pray  in  the  fame 
manner,  both  for  myfelf  and  others. 


P.  Ph.  R. 


^^^^:-  LETTER. 


ir«' 


71?  thefirfl  Congregational  PMDOBAprisr*  Church, 
at  Rutland  in  the  State  of  Vermont, 


DEAR  friends,  for  whom  I  have  a  tender  regard, 
and  whom  I  view  in  general  as  real  friends  to  re- 
ligion :  May  you  "  grow  in  grace,  and  in  the  knowledge 
of  our  Lord  and  Saviour  Jefus  Chrift :"  and  never  "  fall 
from  your  own  fteadfaftnefs,"  as  to  thofe  truths^  which 
you  now  embrace:  but  if  in  any  thing  you  be  in.  an 
error,  may  you  be  enlightened. 

However  difagreeable  the  thought  of  diffenting 
from  you,  and  the  greater  part  of  my  prefent  connec- 
tions, and  Chriflian  acquaintance  ;  yet  after  {lri£t  ex- 
amination, I  have  been  obliged,  from  a  confcientious 
regard  to  duty,  to  renounce  my  former  profeflion  as  to 
the  propriety  of  infant  baptifm  :  and  propofe  in  what 
follows  to  make  known  to  you  my  views  and  feelings 
as  to  this  fubjeft. 

In  that  glorious  time,  never  to  be  forgotten,  Decem- 
ber 1783,  when  it  pleafed  Almighty  God,  in  a  remark- 
ble  manner,  to  revive  religion  at  Rutland ;  and  to 
manifeft  his  power  and  grace  in  the  conviftion,  and  as 
we  truft,  in  the  real  converfion  of  fmners,  I  was  exci- 

*  Pffidobaptifts  are  tkofe, who  lioid  Ihedo^Srine  of  infant  b.iptifm. 


ted  to  attend  to  religion  in  fuch  a  fenfe  as  I  had  never 
don€  before.  I  had  new  views  of  divine  things.  The 
bibje  (which  now  appeared  to  be  a  new  book,)  became 
my  companion.  I  had  been  taught  from  a  child,  that, 
"  the  fcriptures  of  the  Old  and  New  Teftament,  are 
the  only  rule  to  direct  us  how  we  may  glorify  God, 
and  enjoy  him ;"  and  now  I  applied  myfelf  to  the  ftu- 
dy  of  them,  efpecially  of  the  New  Teftament,  with 
great  delight. 

Among  other  things  I  obferved,  that  Chrift  fent 
forth  his  minifters  "  to  teach  all  nations,  baptl-zing 
them*:"  and  that  many  "  \\G.zxiVi<y^  believed^  and  were 
baptized  :  and  that  this  was  fo  far  from  being  the  bap- 
tilmof  the  Holy  Ghoft,  that  perfons  having  received  the 
Holy  Ghoft  was  given  as  a  reafon  why  they  fhould  be 
baptized  with  waterf ."  But  I  found  nothing  fo  ex- 
prefs  in  favour  of  infant  baptifm  as  I  defired.  I  requef- 
ted  my  honoured  father,  who  had  baptized  many  in- 
fants, to  fhow  me  what  foundation  the  fcriptures  affbr^v 
us  for  this  pradlice.  '  ^''■ 

And  about  this  time  I  read  a  pamphlet,  publifhed 
by  Mr.  Ifrael  Holly,  in  favour  of  ihfant  baptifm.  I 
likewife  found  that  the  apoftle  faid  of  fome  children, 
"  but  now  are  they  holy|."  By  this  I  concluded  he 
muft  mean  they  had  a  right  to  baptifm,  the  very  thing 
which  I  defired  to  prove.  On  the  whole  my  mind 
became  fo  eafy,  that,  on  the  fixth  of  June  1784,  I  u-' 
nited  with  you  (that  is,  with  the  poedobaptift  church 
at  Rutland.) 

In  September  following  I  began  to  prepare  for  col- 
lege ;  and  wj^n  at  college  my  mind  was  again  exer- 
cifed  about  this  matter.  I  converfed  with  Mr.  Smith, 
one  of  ihe  Tutors,  and  profeflbr  of  languages  on  the 
fubjeft  ;  he  faid  he  would  preach  on  it,  and  accordingly 
he  did ;  and  if  I  miftake  not,  obferved  in  the  clofe  of  his 
Sermon j  that  enough  had  been  faid  to  fatisfy  every 
unprejudiced  mind."     To  which  I  replied,  to  myfelf, 

*  Mat.  %%.  19.    t  Afts,  10.  47.    X  I  Cor.  7. 14. 


**  then  my  mind  is  prejudiced."  For  tho*  I  was  prevail- 
ingly on  his  fide  of  the  quellion^  yet  I  was-  not  fat- 
isfied. 

After  this  I  heard  Mr.  Ripley,  profciTor  of  divinity 
at  Dartmouth  College,  on  the  fame  fidbjed  :  he  hand- 
led it  with  great  ingenuity  and  candour. 

I  ALSO  read  with  attention  a  pamphlet  written  by  Mr. 
Timothy  Allcn^  and  another  by  Mr.  Elijha  Fijh,  with  an 
appendix,  taken  from  the  Rev.  David  Boftwick  :  And 
after  I  graduated,  I  read  Mr.  Jofeph  Lathrop  of  Weft- 
Springfield,  with  an  appendix  by  Mr.  Nathan  Perkins, 
And  what  I  found  aflerted  as  to  the  antiquity  of  in- 
fant-baptifm,  gave  me  much  eafe :  and  I  rather  con- 
cluded, tho'  I  found  no  plain  inftance  recorded  in  the 
bible,  that  it  muft  have  been  the  praftice  of  the  apoftles. 
I  fuppofed  more  could  be  faid  for,  than  againft  it :  and 
at  times  I  thought  the  arguments  in  fupport  of  it,  were 
quite  fufficient,  and  conclufive. 

*In  June  1791,1  went  to  Nobletown,  one  part  of 
Hillfdale,  in  the*ftate  of  New- York  :  and  during  my 
refidence  in  that  place,  which  was  ten  or  eleven  months, 
my  old  doubts,  about  the  propriety  of  infant  baptifm, 
were  raifed  again.  And  after  a  confiderable  time,  I 
ventured  to  do,  as  I  had  never  done  before,  viz.  to 
confider  what  real  weight  there  was  in  the  arguments 
on  each  fide  of  the  queflion  :  and  now  indeed  the  fab- 
ric, which  I  had  taken  fo  much  pains  to  build,  began 
to  crumble  to  the  duft. 

I  HAD  gone  along  with  the  current  of  the  times  and 
faid, 

"  The  church  is  really  the  fame  under  the  prefent 
as  under  the  former  difpenfation  ;  for  fome  of  the  bran- 
ches were  broken  off  and  the  wild  olive  tree  was  graft- 
ed in  upon  the  old  ftalk^  amongfl  the  remaining  bran- 
ches of  the  good  olive  tree  ;  therefore  as  children  were 
formerly  included  they  muft  be  now.  Baptifm  comes 
in  the  room  of  circumcifion  ;  therefore  as  God's  peo- 
ple of  old  were  required  to  circumcife  their  children, 

B 


10 

we  muft  baptize  ours.  There  was  once  a  pofitive  com- 
mand to  put  the  mark  of  God's  people  on  children, 
therefore  we  muft  have  a  pofitive  command  not  to 
baptize  them  before  we  may  omit  it.** 

Bui!"  when  I  was  made  willing  to  examine  this  rea- 
foning,  I  readily  perceived,  (though  the  gofpel  was 
preached  to  Abraham,  and  the  fpiritual  church  is  re- 
ally the  fame  under  every  difpenfation)  that  the  polity, 
or  external  rites  and  ordinances  of  the  gofpel  church, 
are  very  different  from  thofe  of  the  Jewifti,  in  which 
their  civil,  and  religious  inftitutions  were  blended  to- 
gether. It  has  been  commonly  fuppofed,  that  the  chil- 
dren of  the  Jews  were  born  members  of  their  church  : 
but  the  members  of  the  gofpel  church  are  thofe  "  which 
were  born  not  of  blood,  nor  of  the  will  of  the  flefh,  nor 
of  the  will  of  man  ;  but  of  God*.'*  They  are  thofe, 
who,  at  leaft  by  profeifion,  are  "  created  in  Chrifl  Je- 
fus  unto  good  worksj.**  They  all  if  they  be  not  falfe 
profeiTors,  are  as  lively  ftones  in  this  building.  Says 
an  apoftle,  "  ye  alfo  as  lively  ftones  are  built  up  a  fpir- 
itual houfe,  an  holy  priefthood,  to  ofter  up  fpiritual  fac- 
rifices,  acceptable  to  God  by  Jefus  Chrift}."  Thofe 
\f\io  Jl  and  by  faith  are  the  only  perfons,  who  have  a  juft 
right  to  the  gofpel  church,  and  thofe  who  appear  to  be 
true  believers,  are  the  only  peifons,  whom  we  ought  to 
receive  and  view  as  vifible  members ;  and  when  the 
life  of  any  one,  who  has  profefled,  and  appeared  to  be- 
lieve in  Jefus  Chrift,  makes  it  manifeft  he  does  not 
ft  and  by  faith,  he  ought  to  be  cut  off.  An  infpired 
writer  declares,  "  for  as  many  of  you  as  have  been 
baptized  into  Chrift  have  put  on  Chrift§."  So,  that 
to  be  condftent  and  baptize  infants,  we  muft  fuppofe 
them  regenerated  in  or  before  baptifm.  But  how  ftiall 
we  judge  who  are,  and  who  are  not  the  fubjetls  of  this 
change,  unlefs  they  be  perfons  capable  of  exhibiting 
fome  evidence  in  their  lives  ? 
That  baptifm  is  regeneration,  or  at  leaft,  that  it  takes 


*  John,  1. 13    t  Eph,  a.  10.    X  Peter,  a.  j.    ^  Gal.  j.  a.  7. 


place  in  bapti/m,  appears,  from  the  bed  information  t 
can  obtain,  to  have  been  the  idea  of  thofe,  who  firft 
began  the  pradice  of  baptizing  infants.  Accordingly 
the  moil  ancient  authors,  who  fpeak  of  infant  baptifiti 
tCall  it  regeneration^ 

They  feem  to  have  fa^llen  into  this  error  by  under- 
{landing  John  2.  5.  "  Born  of  water,"  in  a  Hteral 
fenfe.  By  a  firailar  miflake  the  church  of  Rome  were 
led  to  embrace  the  erroneous  dodrine  of  tranfubftan* 
liation,  and  to  bring  infants  to  the  communion.  For 
they  fuppofed,  unlefs  their  children  were  baptized^ 
which  they  underllood  of  being  "  born  of  water,*'  and 
unlefs  they  partook  of  the  bread  and  wine  in  the  facra-* 
ment,  which  they  underftood  o^ eating  the  fiejh  of  the 
fan  of  man,  dpd  drinking  his  b/ood-f,  that  they  could  not 
be  faved.  Accordingly  by  quotations  from  ancient 
hiftory  we  have  inftances  of  infant  communion  as  ear^ 
ly  as  any  of  infant  baptifm.  And  indeed  the  argu- 
ments, which  are  generally  brought  to  prove  the  one, 
do  quite  as  much  toward  proving  the  other. 

But  not  to  digrefs,  "  if  ye  be  Chritl's  then  are  yA 
Abraham's  feed,  and  heirs  according  to  the  promifef ." 
That  is,  if  ye  be  united  to  Chrift  by  faith,  then  are  ye 
Abraham's  fpiritual  feed,  and  interefted  in  the  fpiritu- 
al  bleflings,  (not  indeed  in  the  land  of  Canaan,  and  in 
thofe  temporal  privileges,  which  belonged  to  his  na- 
tural feed,  whether  they  were  pious  like  him  or  not, 
but  in  what  is  infinitely  better)  even  in  the  fpiritual 
bleffings  contained  in  the  covenant  made  with  Abra- 
ham. "  Therefore,"  fays  the  apoftle,  "  it  is  of  faith 
that  it  might  be  by  grace;  to  the  end  the  promif<5 
might  be  Jure  to  all  the  feed,"  not  to  all  Abraham's  nat- 
ural f^QQ.^  nor  to  all  the  natural  feed  of  believers,  (who 
v  :.ld  dare  to  fay  this  ?)  but  to  all  Abraham's  fpiritu- 
.i'  feed,  whatever  their  defcent  may  have  been,  even 
to  ail  nations,  as  the  apoftle  further  obferves,  "  not  to 
that  only  which  is  of  the  law,  but  to  that  alfo,  which 

John.  6.  S2- 


is  of  the  faith  of  Abraham,  who  is  the  father  of  us  ali." 
I  CAN  here  adopt  the  words  of  Mr.  Cyprian  Strong 
in  his  inquiry,  &c.  which  was  written  by  this  worthy 
psedobaptifl  minifter  profeifedly  in  favour  of  infant 
baptifm. 

"  Is  it  not  evident,  fays  he,  that  the  children  of  belie- 
vers, after  the  flefh,  were  not  confidered  as  the  children 
of  God  and  interefted  in  the  promifes.  which  were 
made  to  Abraham  ?  Let  us  attend  to  the  account,  which 
the  apoflle  Paul  gives  us  of  this  matter,  Rom.  ix.  6 — 8. 
His  words  are  thefe  "  For  they  are  not  all  Jfracl  lubich 
are  of  Ifrael ;  neither  becaufe  they  are  the  feed  of  Abra- 
ham, are  they  all  children  ;  hut  in  \{2i2iZjhall  thy  feed  be 
called.^^  The  apoflle  then  explains  himfelf  thus. 
iThat  is,  they  -which  are  the  children  of  the  flefh,  thefe  are 
not  the  children  of  God,  hut  the  children  of  the  promifa 
are  counted  for  the  feed. ^*  It  is  obfervable,  theapof- 
tle  contrafis  the  children  of  xheflefj  to  the  children  of 
the  promife  ;  and  denies,  that  the  former  are  reckoned 
for  the  feed,  while  he  coi\fines  the  feed  to  the  latter. 
By  the  children  ofthefleflj  the  apoflle,  doubtlefs,  meant 
the  natural  offspring  of  Abraham  and  other  believers. 
By  the  children  of  the  promife,  ho.  evidently  meant  to 
diftinguifh  thofe,  who  had  an  intcrefi  in  the  promfds 
made  to  Abraham.  That  the  children  of  the  fiefh  are 
not,  asfuch,  interefledin  the  promifes  or  covenant,  he 
illuflrates  by  an  example.  There  was  facoh  and  Efau, 
both  of  them  the  fons  of  Jfaac ;  yet  one  was  chofen 
and  the  other  rejected  ;  although  they  had  the  fame 
claims,  as  being  the  children  of  a  believing  parent  ; 
and  one  in  diflinftion  from  the  other  had  not  forfeited 
the  bleffings  of  the  covenant :  for  they  were  chofen 
and  rejefted,  before  they  had  ''  done  either  good  or 
evil,  that  the  purpofe  of  God,  according  to  eleftion 
might  ftand,  &c."  By  this  it  appears,  that  God  did 
not  confider  himfelf  as  being  under  any  covenant  obli- 
gations, even  to  the  children  of  Lis  fervant  Jjaac ;  and 
he  dealt  with  them,  as  having  -Sl  fo'vcrcign  right,  to  do 
with  them  as  feemed  good  in  his  fight.     The  inflancc 


^3 

of  Ifaac  and  ijhnael,  who  were  the  children  of  Abra- 
ham, and  yet,  one  was  counted  for  the  feed  while  the 
other  was  caft  out,  is  alfo  an  example,  which  teaches 
us,  that  the  children  of  believers  after  the  flelh,  are  not 
confidered  as  being  interefted  in  the  covenant." 

And  again,  he  fays,  "  I  would  further  attempt  to 
fliow,ih  what  fenfe  we  are  to  underfland  the  term  feed  m 
thepromife.  In  order  to  which,  I  would  obferve,  that 
although  the  term  feed  in  the  promife,  was  reflrided 
to  Jfaac  in  diflinftion  from  JJhniael,  yet  it  comprehen- 
ded Ifaac' syt^^c/,  in  tlie  fame  fenfe  that  it  did  the.  feed 
pi  Abraham  ;  as  appears  from  Gen.  xvii.  19.  It  is  of 
importance  to  obferve  further,  that  the  promife  made 
to  Ifaac  and  \n&  feed  was  made  to  him,  as  a  type  of  Jefus 
Chrift,  and  of  thofe  who  were  given  to  him  in  the  cov- 
enant of  redemption  ;  and  fo  the  termy2Y?(i  ultimately 
pointed  at  Jefus  Chrift,  and  thofe  who  were  given  him 
by  the  Father  ;  and  comprehends  all  true  believers, 
in  every  age  of  the  world.  Thus  it  is  explained,  by 
the  apoftle  Paul,  Gal.  iii.  16.  "  Now  to  Abraham  and 
his  feed  were  the  promifes  made.  He  faith,  not  and  to 
feeds,  as  of  matiy  ;  but  as  of  one,  and  to  thy  feed,  which 
is  Chrifi,^^  The  apoftle  exprefsly  teaches  us,  that  al- 
though Ifaac  was  mentioned  as  the  feed,  yet  he  was 
refpecled  as  a  type  and  reprefentati've  of  Jefus  Chriil ; 
and  that  the  term  ultimately  and  in  the  fullefl  fenfe 
refpecled  Chrift  Jefus. 

"  FARTHERMORE,it  is  necclfary  to  obfcrvc,  that  in 
Chrift  Jefus,  xhefeed  ultimately  reipefted  in  the  prom- 
ife, was  comprehended,  all  that  v^txe  given  to  Chrift,  in 
the  covenant  of  redemption  ;  or  «//that  believe,  in  ev- 
ery a^e  of  the  world.  That  the  ttimfeed  is  applica- 
ble to  Chrift  Jefus,  in  his  mediatorial  capacity,  and 
comprehends  all  that  are  given  to  him  is  evident,  from 
what  the  apoftle  Paul  further  fays,  in  the  before  cited 
Gal.  iii.  After  the  apoftle  had  laid,  that  Chrift  Jefus 
was  the  feed  referred  to  in  the  promife,  he  adds  ;  v.  26 
and  onward,  ^''  ye  are  all  the  children  of  God,  by  fait  h  in 
Chriji  Jefus  ;  there  is  neither  few  nor  Greek,  life,  for 


'4 

ye  are  all  one  in  Chrtft  Jefus.  And  if  ye  be  ChriJPs 
(i.  e.  believers)  then  are  ye  Abraham*!  feed,  and  heirs 
according  to  thepromife.  It  is  evident,  from  thefe  words, 
that  the  apoflle  confidered,  all  that  believe,  in  e very- 
age  of  the  v^^orld,  as  being  comprehended  in  Chrift,  as 
the  feed.  Hence,  in  v.  9.  of  the  fame  chapter,  the  a- 
poftle  fays,  "  they  which  be  of  faith*'  (let  them  be  who 
,  they  will)  "  are  bkjfed  with  faithful  Abruham** 

And  the  apoflle  Peter  encourages  his  hearers  tore- 
pent  and  be  baptized  from  the  confideration ;  that  the 
bleflings  of  the  gofpel  extend  to  all  of  ev^ry  age  and  na- 
tion, who  cordially  embrace  the  truth.  His  words  are, 
*'  repent  and  be  baptized  every  one  of  you  in  the  name 
of  Jefus  Chrift,  for  the  remifGon  of  fins,  and  ye  fhall 
receive  th  e  gift  ot  the  Holy  GhofL  For  the  promife  is 
unto  you,  and  to  your  children,"  [not  to  your  infants 
only,  but  to  your  children  of  whatever  age  ,whether  ten, 
twenty,  forty,  or  any  other  age,]  "  and  to  all  that  are 
afar  off,  even  as  many  as  the  Lord  our  God  fhall  call*.** 
Here  indeed  it  is  limited  to  as  many  fls  the  Lord  our 
Cod  fhall  call, 

Mr,  C.  Strong  brings  this  text  as  an  objeftion  to 
what  he  had  proved,  viz,  "  that  no  covenant  relatior^ 
doth  exift,  between  God  and  children,  on  account  of 
their  being  the  children  of  covenant  or  believing  pa- 
jrents." 

Now  as  I  think  his  anfwer  is  according  to  truth, 
!  fhall  give  you  both  the  obje6jbion  and  anfwer,  in  his 
own  words. 

"  Objection.  It  is  faid,  KQl%  ii.  39,  "  The  pro^ 
uiife  is  unto  you,  and  your  children,  and  to  all  that  are 
afar  off,  evtnas  7nany  as  the  Lord  our  God  fiall  call',** 
which  words  contaip  an  exprefs  affirmation,  that  the 
promife  is  unto  children,  as  well  as  unto  parents  :  and 
fo  are  direftly  oppofed  to  the  fentimept  advanced,  in 
the  preceding  feftion. 

"  Answer.  The  whole  ftrength  of  the  objedion  for- 
med on  this  paflage,  depends  upon   the   truth  of  the 

*  Ads,  2.  38,39. 


15 

two  following  propofitions  ;  namely,  that  the  promife 
fpoken  of  in  the  text,  is  the  fame  promife  which  was 
made  to  Abraham  ;  and,  that  by  children  is  meant, 
the  natural  feed  of  believers.  I  am  not  infenfible,  that 
fuch  a  fenfe  and  interpretation  of  the  words  has  very 
generally  been  entertained :  and,  in  that  view  of  them, 
they  have  been  confidered,  as  a  capital  proof  of  the 
dodrine  of  infant-baptifm.  But,  if  the  words  are 
to  be  confidered,  as  holding  forth  an  intereft  in  and 
title  to  the  covenant  of  grace,  refpeding  the  natural 
feed  of  believing  parents,  we  muft  unavoidably  con- 
clude, that  the  intereft  and  title  of  fuch  children,  to 
the  bleiTings  of  the  covenant  of  grace,  is  as  exten/i've 
and  abfoluie  as  that  of  believing  parents  :  and,  that 
their  falvation  is  as  certaift'as  the  falvation  of  parents  ; 
for  their  intereft  in  the  covenant  or  promife,  is  expreff- 
cd  in  the  fame  terms.  As  much  is  affirmed  concern- 
ing children  as  parents.  But,  this  cannot  be  admitted, 
as  being  in  reality  the  cafe.  We  muft,  therefore,  con- 
clude, that  there  isfome  miftake  implied  in  theobjedion, 
relative  to  the  meaning  of  the  objeded  text. — And,  I 
apprehend,  that  a  little  attention  to  the  words,  will 
convince  an  unprejudiced  mind,  that  they  have  no  ref- 
ped  to  the  promife  made  to  Abraham  ;  but  that  they 
folely  refped  a  prophecy  or  predidion,  of  the  prophet 
Joel,  concerning  the  effufion  of  the  Holy  Spirit,  in  the 
la/i  days  ;  or  under  the  gofpel  difpenfatioM.  In  the 
beginning  of  the  chapter,  which  contains  the  words 
under  confideration,  there  is  an  account,  of  a  very  ex- 
traordinary operation  of  the  Holy  Ghoft,  on  the  mind* 
of  the  multitude,  who  were  aflembled  together,  "in 
one  place,**  on  the  day  of  pentecoft.  Although  the 
minds  of  the  moft  were  amazed  and  aftoniftied,  yet  fome 
mocked  and  derided  the  apoftles,  as  though  they  were 
**  full  of  new  wine.'*  Peter  ftands  up  and  addr^ffes 
them,  in  thefe  words  (.  i6)  "  This  is  that  which  ivas 
fpoken  by  the  prophet  yoelJ*  He  then  proceeds  to  re- 
herfe  the  prcdidion  at  large,  v.  17.  "  And  it /hall  eome 


i6 

to  pafs  in  the  laji  days,  faith  God,  I  will  pour  out  m^ 
fpirit  upon  allfiejh,  is'c,  that  is,  upon  Jews  and  Gen- 
tiles. After  he  had  made  it  evident,  that  what  then 
took  place  was  the  fulfilment  of  a  prophecy,  which 
refpetted  the  gofpel  day,  or  the  time  of  the  MefTiah,  he 
proceeds  to  fhow,  that  that  day  was  in  fadt  come  ; — ' 
that  Chrift  was  crucified  and  rifen  as  was  foretold  by 
David,  in  the  i6  Pfalm.  From  all  which  Peter  makes 
this  inference,  v.  33  :  that  Ghrifl  being  raifed  and  ex- 
alted, and  having  received  thepromile  of  the  Holy 
Ghoft,  He  hathjhed  forth  this  which  ye  now  fee.^^  It 
was  evident,  from  comparing  the  promife  of  the  Holy 
Ghoft,  in  the  laft  days,  made  by  the  prophet  Joely 
with  what  then  took  place,  that  the  Meffiah  had  comey 
and  that  the  gofpel  day  was  introduced.  What  the 
apoftle  advanced  had  its  eifeft,  and  produced  full  con- 
viftion,  in  the  minds  of  many  of  his  hearers — They 
"  were  pricked  in  their  heart,'*  and  enquired,  "  Men: 
and  brethren,  what  Jhall  we  do  /"'  Peter  rephes,  "  Re- 
pent, and  be  baptized,  every  otie  of  you,  in  the  name  ofje-' 
fus  Chrift,  for  the  rcmiffton  cf  fins  ;  and  ye  fjall  receive 
the  gift  of  the  Holy  Ghoji  ;  for  the  promife  is  unto  yoU 
and  to  your  children,  isfc.  What  promife  muft  we  fup- 
pofe  the  apoftle  had  in  view  ?  It  muft  be  the  promife 
of  the  Holy  Ghoft,  which  was  made  by  the  prophet 
Joel  ;  for  no  other  promife  had  been  mentioned,  in  the 
whole  preceding  difcourfe  :  an-d  this  promife  is  here 
mentioned,  as  a  reafon,  why  fuch  as  ftiould  repent  and 
be  baptifed  might  expert  to  receive  the  Holy  Ghoft  ; 
as  Peter,  in  the  words  preceding,  had  declared  they 
fhould. 

It  is  to  be  remarked,  that  the  pro?nife^  fo  called,  was 
not  a  covenant,  but  a  predidion  or  declaration  of  what 
was  to  take  place,  under  a  particular  difpenfation ;  or 
'■^  in  the  lad  days''  They  to  whom  the  apoftle,  was 
addrefhng  himfelf,  were  fubjedb  on  whom,  \.h.t  prophe- 
cy ox  prediction  w^lZ  ixA^Mn^.  The  apoftle,  therefore, 
calls  upon  them,  to  repent  and  be  baptized  ;  and  there- 
by acknowledge  and  fubmit  to   the  chriftian  difpenfa- 


17 

tion,  which  they  then  faw,  with  fuch  ftriking  evidence, 
was  introduced.  The  apoftle  when  he  faid,  '•^  the  prq^ 
mife  is  to  you^*  Sec.  was  not  teaching  them  any  coA^e- 
hant  obligation,  which  God  was  under,  either  to  tbem 
or  their  children  ;  but,  that  the  prediction,  as  to  the 
fulfilment  of  it,  refpe6ted  them  and  future  generations  : 
And,  it  being  fo  evident,  that  the  chriftian  difpenfation 
was  introduced,  he  calls  upon  them  to  fubmit  to  it,  by 
being  baptifed.  The  prophet  Joel,  apphed  the  promife 
or  prediction  to  "  the  lad  days,'* — the  gofpel  day  i 
and  the  apoftle  Peter  further  explains  itj  by  faying, 
that  the  fulfilmeiit  of  it  v/as  not  confined  to  thofe, 
who  then  heard  him  fpeak  ;  but  it  was  extended  to 
fheir  children,  and  iheir  childrens  children,  even  to 
the  laft  generations. 

"  It  hence  appears,  that  it  would  be  mifapplying  the 
promife  mentioned,  in  the  paffage  under  confideration, 
to  confider  it,  as  being  the  promife  which  was  made 
to  Abraham  :  and  a  greater  mifapplication  and  abufe 
of  it,  to  infer  from  it,  that  children  are  intei'efted  in  the 
covenant  of  grace,  becaufe  their  parents  are  ;  for  the 
promife  appears  to  have  no  reference  to  the  Abraham- 
ic  covenant ;  but  i*  reftricled  to  a  particular  prophecy 
tind  predidion.  Indeed,  there  is  nothing  of  the  nature 
of  a  covenant,  contained  in  the  promife  under  confid- 
eration ;  it  is  clearly  a  prediction  of  what  fiiould  come 
to  pafs,  in  the  laft  days ;  and  when  the  apoftle  told 
his  hearers,  that  the  promife,  was  to  them,  &c.  he 
meant  no  more,  than  that  the  promife,  as  to  the  ac- 
complifhment  of  it,  refpected  them, — their  children 
aad  fuccceding  generations,  both  Jews  and  Gen- 
tiles. 

"  It  appears  evident,  therefore,  that  the  paffage  un- 
der confideration  cannot  be  confidered,  as  containing 
any  objection  to  what  has  been  advanced  ;  for  it 
hath  no  refpeft  to  the  Abrahamic  covenant,  or  cove- 
nant of  grace,  nor  to  the  natural  feed  of  believers  as 
fuch."  •  (See  Mr.  Strong's  Enquiry,  p.  37--40.) 

C 


i8 
V 

On  the  whole,  I  could  make  out  nothing  in  favour 
of  infant-baptifm  from  the  famenefs  of  the  church. 

But  it  is  faid,  "  Baptifm  comes  in  the  room  of  cir- 
cumcifion,  and  therefore  as  there  was  once  a  pofitive 
command  to  circumcife  children,  we  mufl  not  omit  to 
baptize  ours,  unlefs  it  be  exprefsly  forbidden :  and 
where  is  it  forbidden  ?"  And  to  make  the  matter  plain, 
it  has  been  faid,  "  Should  prefident  Wafhington  re- 
quire all  his  friends  to  wear  a  red  rofe,  (anfwering  to 
circumcilion)  and  to  fee  that  their  children  wore  the 
fame  ;  but  afterwards  fhould  he  fay,  my  friends,  in- 
{leadofthe  red  rofe,  it  is  my  will  that  you  hencefor- 
ward wear  a  white  one  (anfwering  to  baptifm)  would 
they  not  all  put  the  white  rofe  on  their  children,  tho' 
he  ihould  fay  nothing  about  them." 

But  let  me  ftate  the  cafe  more  accurately.  Should 
prefident  Wafhington  require  all  his  male  friends  to 
wear  a  red  rofe,  and  to  fee  that  their  ?nale  infants  only 
.wore  the  fame  ;  but  at  the  fame  time  declare,  that  the 
females  in  thofe  families,  where  the  rofe  was  worn, 
fhould  be  included  with  the  males,  and  viewed  as  be- 
longing to  his  peculiar  people  'without  this  external 
badge  :  But  fhould  he  aftervi^ards  command  his  friends 
to  wear  a  white  rofe  inftead  of  the  red  one,  would  they 
not  all  put  the  white  rofe  on  their  males  only,  and  fup- 
pofe  their  females  to  be  Hill  included  without  this 
badge  ?  Surely  they  would. 

But  when  I  came  to  examine  this  matter,  I  found 
it  no  where  faid,  inftead  of  circumcifing,  now  baptize. 
But  on  the  contrary,  I  found,  (whatever  fimilarity  may 
be  traced  between  circumcifion  and  baptifm.,  the  palf- 
over  and  the  Lord's  fupper,)  that  the  gofpel  ordinan- 
ces are  not  ta  be  confidered  as  coming  in  the  room  of 
thofe  ancient  rites.  It  is  very  plain  from  the  twelfth 
of  Exodus,  that  all  the  Ifraelites  ate  of  the  paiTover. 
But  thofe  only  are  to  partake  of  the  Lord's  fupper, 
who  are  capable  of  examining  themfelves,  and  of  eat- 
ing and  drinking  underilandingly  \  left  they  fhould  eat 


^9 

and  drink  unworthily,  "  not   difcerning  the   Lord's 
body*.'* 

And  thofe  only  are  to  be  baptized,  who  are  capable 
of  fubmiting  to  this  ordinance  in  the  way  of  obedience* 
Baptifm  is  "  not  the  putting  away  of  the  filth  of  the 
flelh,  but  the  anfwer  of  a  good  confcience  towards 
God."  It  "  doth  now  fave  us — ^by  the  refurreftion 
of  Jefus  Chrift,"  in  no  other  way,  only  as  by  it,  we 
perfonally  make  a  confcientious  profeflion  of  our  faith  in 
Chriflf.     But, 

Should  it  be  granted  that  baptifm,  in  any  fenfe, 
comes  in  the  room  of  circumcifion,  ftill  it  would  make 
■nothing  for  the  common  practice  :  bec-aufe  there  is  an 
evident  alteration  as  to  the  fubje^s,  to  whom  it  is  to 
be  applied.  Only  males  were  cirtumcifed,  but  all  are 
to  be  baptized  on  a  prefejjion  of  their  faith ^  both  men 
and  women.  It  was  not  lawful  to  circumcife  any  until 
they  were  cerimonially  clean,  on  the  eighth  day  ;  but 
what  was  barely  cerimonial  is  now  done  away,  and  was 
then  only  typical  of  fpiritual  cleanlinefs.  And  as  we 
are  now  to  regard  only  what  is  fpiritual,  it  is  no  more 
lawful  for  us  to  baptize  thofe,  who  exhibit  no  evidence 
of  being  ivajhed^fan^l'fied^  2Xi.di  julii fed  in  the  7i&me  (f 
the  Lord  Jefus,  and  by  the  fpirit  of  our  God\  ;  than  it 
was  lawful  for  them  to  circumcife  before  the  eighth 
day. 

And  here  I  cannot  but  obferve,  how  they,  who  fay 
that  baptifm  comes  in  the  room  of  circumcifion,  by 
fometimes  baptizing  before  the  eighth  day,  and  often 
omitting  it  till  afterwards,  break  the  very  command 
on  which  they  build  their  whole  fcheme.  "  God  faid 
unto  Abraham — -he  that  is  eight  days  oldfhall  be  circum- 
cifed  among  you  every  man  child  in  your  generations, 
he  that  is  born  in  the  houfe  or  bought  with  money  of 
any  ftranger,  which  is  not  of  thy  feed.  He  that  is 
born  in  thy  houfe,  and  he  that  is  bought  with  thy 
money  mull   needs  be  circumcifed§.*'     Accordingly 

■■  !  Cor.  11.  17—34.     +  I  P:t.  j.ai.  %  ^  Cor.  6,  11.  f>  Gen.   \t\z-i-:, 


Paul  relates  that  he  was  "  circumcifed  the  tigbih  day\.^^ 
And  we  read  refpefting  the  circumcifion  ci  John  the 
baptiil.  "  And  it  came  to  pafs,  that  on  the  eighth  da\' 
they  came  to  ch"cumcife  the  child§."  And  refpeding 
our  Saviour,  it  is  written,  "  and  when  eight  days  were 
accompliflied  for  the  circumcifmg  of  the  child  his  name 
was  called  Jefusjj."  The  eighth  day  was  appointed 
by  God.  and  that  day  was  punctually  obferved  by  his 
people.  Though  children  were  ever  fo  fick  and  likely 
to  die,  they  might  not  be  circumcifed  until  that  time, 
and  undoubtedly  many  of  them  died  uncircumcifed. 
Nor  was  it  lawful  whenever  the  eighth  day  came,  to 
omit  the  circumcifion  of  the  child,  on  account  of  its 
being  a  week  day,  or  the  fabbath  ;  a  rainy  day,  or  a 
bufy,  hurrying  time  of  year  ;  nor  for  the  want  of  a 
pried  at  hand  to  perform  the  bufinefs  ;  nor  for  the 
want  of  fine,  gay  clothes  for  the  child  to  be  dreffed  in  ; 
nor  on  any  other  account,  except  in  cafe  of  abfolute  ne- 
ceffity,  like  that  of  the  children  of  Ifrael,  when  jour- 
neying through  the  wildernefs.  The  Lord  blamed 
Mofes  for  his  neglect.  If  infants  ought  to  be  baptized 
becaufe  they  were  circumcifed,  then  the  fcriptures  af- 
ford us  no  excufe,  neither  for  baptizing  before,  nor  for 
neglecting  their  baptifm  after  the  eighth  day  ;  any 
more  than  for  negle£ting  it,  until  they  are  capable  of 
afting  for  themfelves. 

But  we  are  fo  far  from  granting  that  baptifm  comes 
in  the  room  of  circumcifion,  that,  we  think,  altho' 
circumcifion  was  of  the  fathers,  yet  a  little  attention 
will  be  fufficient  to  (how,  that  Chrifl's  apoftles  confid- 
ered  it  as  belonging  to  the  Jewifh  ritual ;  and  there^ 
fore  no  more  to  be  continued  now,  nor  any  thing  elfe 
in  itsjiead,  than  other  things,  which  were  peculiar  to 
the  former  difpenfation.  St.  Paul  fets  this  matter  in  a 
clear  light,  "  behold  I  Paul  fay  unto  you,  if  ye  be  cir, 
cumcifed  Chrifl  fhall  profit  you  nothing.  For  I  teflify 
^gaii^to  every  man  that  is    circumcifed,  that   he  is  a 


X  Phil.  3.  5.     ^  Luke  i.  59.      f|  Luke  a-  21. 


21 

debtor  to  keep   the  whole   law*,"  Plainly   including 
circumcifion  with  the  reft  of  the  ceremonial  law. 

Again,  it  is  evident  that  baptifm  came  not  in  the 
room  of  circumcifion,  from  the  confideration  that  none 
but  minifters  have  a  right  to  baptize  ;  but  even  wo- 
men in  old  times  might  adminifter  circumcifion, 
though  they  were  uncircumcifed  themfelves.  (fee  Ex. 
4.  25.)  But  were  any  unbaptized,  or  even  baptized 
woman  to  adminifter  baptifm,  I  believe  no  fenfible 
proteftant  would  view  fuch  adminiftration  to  be  vahd. 

Had  "  the  churches  of  Gala^ia"  underftood  that 
baptifm  came  in  the  room  of  circumcifion,  it  is  ftrange 
that  they  who  had  undoubtedly  been  baptized,  fliould 
ftill  be  fet  for  circumcifion  :  though  it  is  not  to  be 
wondered  at,  that,  when  circumcifion  was  laid  afide, 
and  nothing  placed  in  its  ftead,  they  fliould  ftill  con- 
tend  for  that  ancient  rite. 

It  is  ftrange  that  the  apoftle,  who  faid  fo  much 
againft  the  Judaizing  Chriftians,  never  mentioned  that 
baptifm  came  in  the  room  of  circumcifion,  which,  if 
true,  would  have  been  an  argument  the  beft  calcula- 
ted to  eafe  their  minds  in  laying  afide  that  ancient 
practice.  It  is  ftrange,  that  the  firft  minifters  of  the 
gofpel,  who  (according  to  the  plan  of  fome)  had  been 
adminiftering  baptifm  to  infants,  becaufe  it  came  in  the 
room  of  circumcifion  ;  fliould  notwithftanding,  be  fo 
ignorant  of  what  they  had  been  about,  as  to  find  it 
neceiTary  to  call  a  council,  to  enquire  whether  they 
ought  ftill  to  pra<5life  circumcifion.  And  when  we 
read  the  fifteenth  of  Acts,  and  attend  to  the  confulta- 
tion  of  the  apoftles  about  circumcifion,  it  is  indeed 
ftranee,  that  we  find  not  fo  much  as  the  leaft  hint, 
that  baptifm  comes  in  the  room  of  it — -Jlrange^  do  I 
fay  ?  It  is  not  at  all  ftrange  ;  for  they  never  viewed  the 
matter  in  this  light — fuch  an  idea  was  not  known  in 
;he  d?iys  of  the  apoftles. 

It  is  true  there  was  once  a  pofitive  command  for  cir- 
cumcifmg  w<r//^-children,  on  the  eight  day  \  and  now 

*  Gal.  5.  2,  3. 


23 

we  have  pofitive  declarations  of  fcripture,  which  jufli- 
iy  us  in  laying  afide  the  practice.  And  unlefs  we  have 
a  pofitive  command  for  baptizing,  infants  as  well  as 
believers,  we  have  no  right  to  baptize  them :  and  where 
have  we  kny  fuch  conimand  ?  Or  where  is  there  a  fm- 
gle  example  recorded  ?  Or  any  folid  foundation  for 
fuch  a  practice,  in  the  word  of  God  ? 

In  times  pad,  I  had  frequently  mentioned  houfehold 
baptifm  to  eilablifh  myfelf  and  others  in  the  belief  of 
infant-baptifm.  I  reafoned  as  follows,  "  It  feems,  faid  I, 
that  the  keeper  of  the  prifon  was  baptized,  he  and  all 
his,  ftreight-way  in  the  fame  hour  of  the  night,  in  which 
he  him.felf  believed*,  And  Lydia  was  baptized  and 
her  houfeholdf.  And  the  houfehold  of  Stephanas}, 
Now  faid  I,  whether  infants  belonged  to  thefe  houfe- 
holds  or  not ;  we  cannot  think  it  probable  that  the 
whole  of  thefe  families  were  convided,  and  converted^ 
fo  as  to  be  baptized  on  their  own  profelfion  of  faith, 
and  that  too  in  the  fame  hour  in  which  the  heads  of 
the  families  believed  and  were  baptized  ;  therefore  we 
niuft  conclude,  that  the  houfeholds  mentioned  in  thefe 
places  were  baptized  on  the  faith  of  their  parents :  and 
if  fo,  then  it  is  now  the  duty  of  believing  parents  to 
fee  that  their  children  are  baptized." 

But  when  I  came  to  examine  thefe  paflages  of  fcrip- 
ture, my  former  reafoning  from  them  appeared  weak. 
I  found  no  more  evidence  that  the  jaylor  had  children, 
ivho  were  baptized  on  the  account  of  his  faith,  than 
that  he  had  a  wife  baptized  on  the  fame  account ;  for 
if  he  had  a  wife,  flie  was  undoubtedly  his^  and  belong- 
ed to  his  houfe,  or  family.  I  alfo  found  it  exprefsly 
faid  of  the  jaylor,  and  his,  that  "  they  (the  apoftles) 
fpake  unto  him  the  word  of  the  Lord  2.nd  io  all  tbat 
ivei-e  m  his  houfe.  Therefore  I  concluded,  whether  he 
had  infants,  or  not ;  infants  were  not  included  in  the 
*'ali  that  v^^ere  in  his  houfe:"  for  I  didnot  think,  that  the 
apofties  would  have  preached  to  thofe,  who  were  not  ca- 


Afts  i6.  33.     f  Adts  16.  15.     I   I  Cor.  i.  16. 


pabie  of  underftanding  any  thing  of  what  was  deliver- 
ed. I  likewife,  found  it  affirmed  of  the  jaylor,  that  he 
"  rejoiced  believing  in  God  with  all  bis  honJeJ*  I  know 
fonie  have  v/iflied  to  underfland  the  Greek,  rendered 
in  our  tranriation*iX'7V/9  all  his  boiife^  to  mean  ibmething 
elfe.  But  all  the  Lexicons  which  I  have  had  oppor- 
tunity to  examine,  jullify  our  tranflation,  by  render- 
ing^ the  word,  cum  tota  domo  :  nor  do  thofe  who  find 
fault  with  the  prefent  tranflation,  bring  any  paiTage 
v/here  panciki  is  diiferently  tranflated.  Had  it  been 
rendered,  he  rejoiced  with  all  his  houfe,  this  would  have 
equally  proved,  that  his  houfe  w^ere  behevers ;  for  none 
but  believers  do  really  rejoice  in  God.  On  examina- 
tion I  could  find  nothing  in  this  paffage  to  prove  in- 
fant-baptifm.  The  word  of  the  Lord  was  fpoken  to 
them  ail,  all  believed,  and  were  baptized. 

I  THEN  attended  to  what- is  faid  of  Lydia,  "  fne  v/as 
baptized  and  her  houfehold."  Here  I  found  no  more 
evidence,  that  fhe  had  children  baptized  on  her  faith, 
than  that  fhe  had  a  huiband  baptized  on  the  fame 
account.  For  if  fhe  had  a  hufband,  I  fuppofe,  he  mud 
have  been  included  in  her  houfliold.  And  as  fhe  aj)- 
pears  to  have  been  a  woman  of  a  good  charafter,  even 
before  this,  one  who  "  worlhipped  God,"  it  is  mofl 
likely,  if  fhe  had  young  children,  fhe  alio  had  a  huf- 
band. But  finally  it  does  not  appear  whether  fhe  had 
hufband,  or  children,  or  whether  her  houfehold  con- 
filled  of  fervants  only.  Whoever  they  were,  it  feems 
by  the  laft  verfe  in  the  chapter,  they  were  called  "  breth- 
ren,*' and  were  fuch  as  the  apoilles  "  comforted." 

As  to  the  houfehold  of  Stephanas,  it  appears,  that 
they  were  the  friends  of  Chriif,  and  "  adicled  them- 
felves  to  the  miniflry  of  the  faints."  Hear  the  apoflles 
own  words,  "  I  befeech  you,  brethren,  fays  he,  (ye 
know  the  houfe  of  Stephanas,  that  it  is  the  flrfl  fruits  of 
Achaia,  and  that  they  have  adided  themfelf  to  ~the 
miniilry  of  the  faintsf ." 

Thus  it  appears  that  infants  were  not  included  in 
thefe  houfehoidsr     But  the  baptifts  are  not  obliged  to 

+  I  Cgv,  j6.   i;. 


24 

prove  a  negative.  In  order  to  baptize  infants  on  thu 
baptifm  of  houfeholds,  it  mufl  be  proved  that  infants 
were  baptized  in  thefe  houlholds  ;  but  this  never  has, 
nor  ever  can  be  proved. 

After  all  my  ftudy,  Icouldmake  out  nothing  from 
houfthold-baptifm,  for  the  baptizing  of  infants.  I  •^oimd 
that  there  rmght  be  houfehold  faith,  as  well  as  houfehold 
baptifm.  "  Crifpus  the  cheif  rultr  of  the  synagogue  be- 

LIUVED  ON  THE  LoRD  WITH  ALL  HIS  HOUSE*."       And 

when  the  noble  man's  fervants  had  informed  hi  in  at 
what  hour  the  fever  left  his  fen;  It  is  wrirten,  "  fo 
the  father  knew  that  it  was  at  the  fame  hour  in  the 
which  Jd'ds  faid  unto  him,  thy  fon  liveth  ;  and  him- 
self BELIEVED,  AND  HIS  v»'-HOLE  HousEj."  Further- 
more it  is  evident  that  in  fcripture-languaLTC,  the  phrafe 
all  bis  buiife  does  not  always  include  the  infant  child, 
even  when  it  is'certain  there  was  one  in  the  family: 
For  we  read  "  And  the  man  Ekanah,  and  all  his  houfe, 
went  up  to  offer  unto  the  Lord  the  yearly -facrifice,  and 
his  vow.  But  Hannah  went  not  up  :"  (here  it  is  faid 
all  his  houfe  went  up,  there  is  no  exception  of  any  per- 
fon  but  Ha?2?iah,  and  now  comes  the  reafon  why  flie 
^yent  not  up,  from  which  it  is  evident  there  was  an  in- 
fant child  included  in  the  phraife,all  his  houfe,)  "  for  fhe 
faid  unto  her  hufband,  I  will  not  go  up  until  the  child  be 
weaned,  and  then  I  will  bring  him,  that  he  may  ap- 
pear before  the  Lord  and  there  abide  for  ever.  And 
Elkanah  her  hufl^and  faid  unto  her,  do  what  feemeth 
thee  good,  tarry  until  thou  have  weaned  him,  only  the 
Lord  efhabiifh  his  word  :  fo  the  wom.an  abode  and  gav§ 
her  fon  fuck  until  {he  weaned  him."  (i.  Sam.  i.  21, 
22,  23.)  This  is  perfectly  agreeable  to  the  common 
mode  of  expreiling  ourfelves :  we  fay  fuch  a  family  are- 
allyerj  kind  and  ever  difpcfed  to  do  good.  We  mean 
thofe  of  the  family,  who  have  come  to  years  capable  of 
manifefting  their  kindnefs,  and  difpofition  to  do 
good.  ^ 


% 


•  Afts  j8.  8.     +  John  4.  5_j. 


25 

Our  psedobaptift  brethren,  in  general,  baptize  only 
young  children  on  their  parents  account ;  but  houf- 
holds  include  thofe,  who  are  feventeen,  twenty  and 
thirty  years  of  age :  therefore  the  argument  from 
houfhold  baptifm,  if  there  be  any  weight  in  it,  is  as  re- 
ally againft  thofe  who  do  not  (when  parents  profefs  re- 
ligion) baptize  all  the  adult  children  in  every  fuch 
houfe,  as  againfl  the  baptifts  themfelves. 

I  CONSIDERED  alfo,  that  converdons  took  place  in  a 
more  fudden,  and  extraordinary  manner  at  the  firft: 
commencement  of  the  gofpel-difpenfation,  than  they 
ordinarily  do  in  our  day. 

Not  being  able  to  prove  infant-baptifm  from  cir- 
cumcifion,  nor  from  the  baptifm  of  houfholds ;  I  re- 
viewed the  other  arguments  in  favour  of  the  common 
pradlice. 

I  HAD  often  quoted  in  fupport  of  infant  baptifm, 
"  I  Cor.  vil.  14.  for  the  unbelieving  hufband  is  fane- 
tified  by  the  wife,  and  the  unbelieving  wife  is  fandified 
by  the  hufband  :  elfe  were  your  children  unclccin  ;  but 
now  are  they  holy.''*  But  now  examining  the  whole 
verfe,  I  found  that  infant-baptifm  was  no  more  proved 
by  it,  than  the  baptifm  of  adults,  that  is,  of  children  of 
any  other  age  ;  (it  is  not  faid  your  infants,  but  your 
children,)  and  that  the  baptifm  of  children  was  no  more 
proved  by  it,  than  the  baptifm  of  the  unbelieving  huf- 
band, or  wife. 

Both  our  tranflation,  and  the  original  make  the  un- 
believing parent  to  be  fanftified,  or  to  be  holy,  as  re- 
ally as  the  children  ;  for  in  the  original,  to  be  fandlifi- 
ed  and  to  be  holy  from  the  fame  Greek-root,  and  in 
our  language  the  words  are  fynonimous.  And  the  ho- 
linefs  of  the  child  being  derived  from  the  fandification. 
of  the  unbelieving  parent,  it  cannot  be  fuperlor  to  it, 
therefore,  if  that  holinefs  give  the  child  a  right  to  bap- 
tifm, the  fandification  or  holinefs  of  the  unbelieving 
parent  muft  give  him  or  her  a  right  to  the  fame. 

But  after  all  the  apollle  is  not  treating  of  baptifm, 
D 


26 

nor  of  a  church-date  ;  but  only  of  the  lawfulnefs  of  a 
believer's  continuing  to  live  with  his,  or  her,  unbelie- 
ving companion,  and  of  their  having  children  toge- 
ther. 

I  alfo  attended  to  Mark  x.  1 4.  "  fuffer  the  little  chil- 
dren to  come  unto  me,  and  forbid  them  not :  for  of 
fuch  is  the  kingdom  of  God  :"  which  paffage,  with  the 
parallel  places  in  Matthew  and  Luke,  is  fometimes 
brought  to  fupport  infant-baptifm.  On  examination 
it  appeared,  that  if  Chriil  meant  to  fay,  that  little  chil-- 
dren,  or  infants,  belonged  to  "  the  kingdom  of  God  ;" 
he  mud  mean  the  invifible  kingdom  of  grace,  or  the 
kingdom  of  glory  ;  for  he  immediately  adds, "  Verily  I 
fay  unto  you,  whofoever  fhall  not  receive  the  kingdom 
of  God  as  a  httle  child,  he  fhall  not  enter  therein." 
But  perfons  of  all  defcriptlons  have  entered  into  the 
vifible  church  ;  tho*  behevers  only  are  fit  members. 

I  HAVE  been  almoft  ready  to  fmile  fometimes,  when 
I  have  heard  people  plead,  that  the  gofpel  difpenfation 
did  not  commence  till  after  the  refurreftion  of  J.efus 
Chrift ,  and  thence  argue,  that  John's  baptifm  was  not 
Chriftian  baptifm  j  and  then  within  two  minutes  bring 
this  text  to  prove  that  infants  belong  to  the  vifible 
church  under  theprefent  difpenfation;  which  difpen- 
fation, according  to  their  own  fcheme,  had  not  as  yet 
taken  place. 

But  obferve  Chrifl  does  not  fay  of  them,  but  "  of 
fuch  is  the  kingdom  of  God."  The  truth  appears  to 
be  this,  fome  perfons  having  knowledge  of  Chrift,  and 
viewing  him  to  be  fome  eminent  man,  if  not  the  MefTi- 
ah,  defired  him  to  blefs  their  children,  as  Jacob  blefl'ed 
the  fons  of  Jofeph*;  and  as  it  was  ufual  for  eminent 
perfons  to  do  ; — and  that  Chrift  was  wiiling  to  receive 
them  ;  and  took  advantage  of  this  opportunity  to- 
teach  his  difciples  humility — to  teach  them  that  they 
muft  receive  the  kingdom  of  God  as  helplefs  creatures, 
or  they  Ihould  *  in  no  v/ife  enter  therein.'  And  not 
only  this  pafiiige,  taking  the  whole  together,  carries  this 


*  c. 


a.  4-- 9- 


27 

fcnfe  ;  but  this  fenfe  agrees  with  other  texts  of  fcrip- 
ture. 

When  the  difciples  difcovered  their  pride^  and  am- 
bitious defires  about  being  "  the  greatefl  in  the  king- 
:dom  of  heaven,"  "  Jefus  called  a  Httle  child  unto  him, 
andfethimin  the  midfl  of  them,  andfaid,  Verily  I  fay 
un-o  you,  except  ye  be  converted,  and  become  as  little 
children ^^  (not  as  the  little  children  of  believers  only, 
but  as  little  children  indefinitely,)  "  ye  fliall  not  enter 
into  the  kingdom  of  heaven.  Whofoever  therefore 
fhall  humble  himfelf  as  this  little  child  the  fame  is  grea- 
tefl  m.  the  kingdom  of  heaven.  And  whofo  fliall  re- 
ceive one  fuch  little  child  in  my  name,  receiveth  me. 
But  vv^hofo  fliall  offend  one  ofthcfe  little  ones,  which  be- 
lieve in  me,  it  were  better  for  him  that  a  millllone 
were  hanged  about  his  neck,  and  that  he  were  drown- 
in  the  depth  of  the  feaf.'* 

Here  Chrifl  fays,  "  one  fuch  little  child^''  and  "  one 
of  t'hefe  little  ones,  which  believe  in  me  :"  yet  we  do 
not  underftand  him  to  affirm  that,  that  little  child, 
whom  he  had  fet  in  the  midfl  of  them,  was  a  believer. 
]5utv/e  might  with  as  much  propriety,  as  to  under- 
ftand him  in  Mark  x.  14.  to  afl'ert  that  thofe  children, 
•v/ho  were  brought  to  him,  belonged  to  the  kingdom 
of  God. 

The  vifiblc,  gofpel-church  is  not  comppfed  of  any 
who  cannot  make  a  profeilion  of  religion  ;  but  of  thofe 
who  at  leaft  by  profeflion,  "  have  put  off  the  old  man 
with  his  deeds  ;  and  have  put  on  the  new  man,  which 
is  renewed  in  knowledge,  after  the  image  of  hini  that 
created  him.  Where  there  is  neither  Greek,  nor  Jew, 
circumcifion,  no-r  uncircumcilion,  barbarian,  fcythian, 
bond  nor  free  :  but  Chrifl  is  all,  and  in  all|."  (and 
Gal.  3.  27,  28  29.) 

The  more  I  examined  the  arguments  in.  favour  of 
infant-baptifm,  the  more  and  more,  I  felt  myfelf  to  be 
without  foundation. 


T-  Mat.  \%.  I --6.     \  Col.  J  9.  10,  «[. 


28 

I  TOOK  notice,  thai  where  children  were  inchided, 
they  were  often  mentioned  in  Icripture.  When  Chrift 
had  miraculoufly  fed  a  large  number,  it  is  obferved, 
"  And  they  that  had  eaten  were  about  five  thouf^md 
vcLcnbcfides  'women  and  childi-en,"'  And  of  thofe  who 
had  left  Egypt,  it  is  faid,  "  And  the  children  of  Ifrael 
journeyed  from  Ramefes  to  Succoth  about  fix  hundred 
thoufand  on  foot  that  were  men,  befides  childrenlj." 
But  I  found  it  no  where  faid  that  any  certain  number 
were  baptized,  and  befides  childre?2. 

Amongst  us  when  parents  are  converted,  and  make 
a  profeffion  of  religion,  there  are  often  a  number  of 
children  to  be  baptized,  what  a  multitude  of  children, 
according  to  this  practice,  muft  have  been  baptized,- 
when  fo  many  gentile  parents  were  converted,  yet  there 
is  no  mention  made  of  one.     Strange  indeed  ! 

A^D  now  I  could  not  but  obferve,  how  plain  the 
fcriptures  are,  as  to  thofe  things,  which  relate  more 
imediately  to  pradice  ;  fo  that  good  men,  where  there  is 
nothing  peculiar,  in  their  fituation  to  prejudice  them 
againft  the  truth,  do,  without  hefitation  fall  in  with 
their  duty.  But  it  is  quite  otherwife  as  to  infant-bap- 
tifm.  Altho'  if  it  be  a  fcriptural  doftrine,  it  is  a  moil 
pradical  matter,  and  a  duty  incumbent  on  every  belie- 
ving parent,  to  fee  that  his  children  are  baptized  ;  yet 
many  (if  not  mofl  ferious  people,  who  think  much 
about  the  fubjed)  even  where  they  have  every  external 
circumftance  to  prejudice  them  in  favour  of  the  com- 
mon practice,  and  againft  the  contrary,  cannot  em- 
brace it  without  great  difficulty.  But  at  length,  by 
exerting  themfelves  to  find  fomething  in  favour  of  it, 
and  perhaps  being  alTifled  by  their  friends  to  fomeglof- 
fes,  or  feeming  arguments,  they  reil  in  fome  meafure 
eafy— and  this  they  do,  without  ever  duly  confidering 
what  can  be  faid  againff  the  auguments  w^ith  which 
they  fupport  themfelves. 

I  KNOW  this  to  have  been  the  cafe  with  myfelf  ;  and 
that  many  of  my  pious  friends,   who  are  now  fettled 

I!  Ex.  12.  s?. 


29 

down  In  the  pradicc  of  infant-baptifm,  were  much  ex- 
erciied  about  the  matter,  before  they  could  get  them- 
feive,  eafy  in  their  prefent  fituation. 

On  the  whole,  as  I  had  concluded  to  ad  like  a  pro- 
teftant  (not  like  a  Roman- catholic)  and  to  take  the 
fcriptures  (not  the  pretended  infalibility  of  men)  for 
my  rule  of  faith  and  pradice,  I  perceived  that  my  for- 
mer fcheme  was  without  foundation  ;  and  that  the 
feeming  arguments,  with  which  I  had  attempted  to 
fupport  it,  would  not  bear  to  be  fcrutinized. 

Thus  without  building  on  the  baptifm  of  "John^  nor 
as  yet  fuppoimg  the  mode  to  be  elfential,  whether  by 

•  fprinkhng,  or  immerfion,  I  became  an  anti-p^dobap- 
tiil  in  fentiment. 

Here  it  may  be  obferved,  I  did  not  find  it  at  all  ne- 
celTary  to  deny,  in  order  to  change  my  fentiments  as 
to  this  particular,  that  the  covenant  made  with  Abra- 
ham was  the  covenant  of  grace  :  fuppofing  it  to  be  fo 
indeed  ;  yet  St.  Paul  in  his  epiftle  to  the  Gallations, 
efpecially  in  the  third  and  fourth  chapters,  has  fully 
fhown,  that  thofe  who  are  only  "  born  after  the  fleih,'* 
are  not  to  be  viewed  as  in  covenant,  nor  counted  for 
the  feed  :  faith  he,  "  If  ye  be  Chriil's,  then  are  ye 
Abraham's  feed  and  heirs  according  to  the  promife.'* 

-"  And  they  that  are  Chriil's,  have  crucified  theflefh, 
with  the  afiedions  and  lulls.'* 

And  now  I  began  to  feel  that  I  was  adling  an  incon- 
fiflent  part  ;  unbaptized  and  yet  a  preacher,  appear- 
ing in  the  character  of  a  candidate  for  the  gofpel  min- 
iftry.  And  I  began  to  difclofe  my  views,  and  feelings 
to  pgedobaptifl  miniders,  and  candidates,  though  I 
faid  nothing  to  other  people  on  the  fubjed:.  And  as 
I  did  not  vv^ifh  to  be  a  baptifl,  unlefs  the  truth  made  me 
one,  I  was  determined  to  look  on  both  fides  of  the 
queflion  ;  and  accordingly  I  borrowed  Rice  in  favour 
of  infant-baptifm,  and  Dr.  Gill's  reply  to  a  pamphlet 
entitled,   "  The  baptifm  of  infcmts  a  reafonable  fervice^ 

founded  upon  fcripture^  and  undoubted  apofiolic   tradi- 
tion." 


30 

Amx)  fmce  that  time  I  have  read  Hemenwa}'  in  fa- 
vour of  infant-baptifm,  and  Mr.  Clark's  anfwer  to 
Dr.  Gill  ;  and  alfo  fome  pamphlets  publiihed  by  Mr, 
Cleavland,  Dr.  Gill,  and  fome  others  on  both  fid-es  of 
the  queflion. 

And  it  appears  to  me,  that  Dr.  Gill  has  fully  anfwer-. 
ed  all  that  I  have  ever  read,  or  heard  brought  to  prove 
the  baptifm  of  infants  from  its  antiquity.  And  I  am 
furprized  that  fome  late  authors  (liould  undertake  to 
prove  from  yii/iin  Martyr,  Iranous,  Tcrttdion,  Origen^ 
Cyprian  ivitb  his  council  offtxty-ftx  biJJjops,  Aufcin  and 
Falagiom^  with  fonie  others,  that  infant-baptifm  is  an 
apollolic  tradition  ;  and  at  the  fame  time,  take  no  no- 
tice of  Dr.  Gill,  who  has  fully  anfwered  them  before 
they  wrote*. 

In  further  examining  the  fubjecl  I  was  led  to  pay 
fome  attention  to  the  mode,  and  foon  found  that  the 
proper  fignification  of  the  word  baptize^  js  to  dip,  or 
walh  by  immerfion ;  nor  is  there  the  kail  evidence, 
that,  when  water  baptifm  is  intended,  the  word  is  .ever 
once  ufed  in  the  New-Tefliment,  to  fignify  any  thing 
lefs  than  to  dip,  or  put  into  waiter. 

I  KNOW  we  read  in  Heb,  ix.  lo.  of  divers  ivajhings^ 
or  haptifms^  as  it  is  in  the  original.  The  apoflle  is  here 
fpeakingj^f  Old-tellament  tiraes,  and  by  looking  back 
we  may  eafily  fee  Avhat  thofe  divers  baptifms  were. 
"When  a  perfon  was  ceremonially  unclean  he  was  re- 
quired to  luaflj  his  clothes  and  bathe  himjelf  in  ivater.\ 
Here  indeed  was  a  baptifm  both  of  his  clothes,  and  of 
himfelf:  water  was  not  fprinkled  or  poured  on  ;  but 
they  were  wajloed  and  bathed  in  ivater.  Again  refpect- 
ing  unclean  reptiles,  it  is  written,  "  And  upon  whatfoe- 
ver  any  of  them,  when  they  are  dead,  doth  fall,  it  fliall 
be  unclean  ;  whether  it  be  any  vefTel  of  wood,  or  rai- 
ment, or  fkin,  or  fack,  whatfoever  veffel  it  be,  where^ 
in  any  v.'oikis  done,  It  mujl  be  put  into  icatcr.*'  Not 
iprinkled  or  have  water  put   on  to  it ;  but   It   mnJl  be 

*  See  fome  ewtraCb  i'n.in  Dr.  GUI  at  tiie  end  of  this  letter. 

-'  Seethisrcpciteriiy  o.tiuijiandcdinthe  W.  of  Leviticus  and  elfewliere. 


fill  into  ivatcr\.  No  wonder  therefore,  that  we  read 
of  divers  baptifms.  Again  in  the  vii.  Chap,  of  St. 
Mark,  we  find  the  fame  Greek  word,  which  is  ufed 
for  baptifm  applied  to  the  wafliing  of  hands,  cups, 
pots,  &c.  It  is  evident  that  this  was  not  a  com- 
mon, but  a  ceremonial  wafliing  when  they  had  been 
to  the  markets  and  the  Hke,  and  therefore  it  was  un- 
doubtedly performed  by  immerfion  :  for  to  put  into 
water,  was  the  way,  as  you  fee  by  the  paflkges  above  ci- 
ted, to  make  things  ceremonially  clean  by  wafliing. 
Dr.  Harzvoiid  in  his  edition  of  the  Greek  Teltament, 
in  a  note  on  this  chapter,  fays,  "  they  plunged  the  arm 
up  to  the  elbow.  KeyJJers  ti'a'uels  Vol.  \.  p.  1 4.  Edit.- 
diiodccijiw,  Confult  alfo,  Bcaufobrcs  ■pojihumous  ;v- 
77iarks  in  locJ'*  Therefore  it  may  be  faid  with  great 
propriety  that  they  baptized  their  hands.  When  peo- 
ple only  waih  their  hands  in  an  ordinary  wav,  thev 
commonly  wet  them  all  over,  and  that  too  by  immer- 
fion. 

But  I  believe  the  Greek  word  fur  baptizing  u  rare- 
ly, if  ever  ufed  for  the  ordinary  wafliing  of  the  face, 
hands,  or  feet,  (nor  is  it  ever,  unlcfs  they  are  dipped) 
but  the  word  commonly  ufed  :*s  nlpto.  As  in  Mai. 
6.  17.  and  waJJj  thy  face.  Juhn  9.  7.  ^^o  ■wajh  \n  ibs 
pooJ^  and  13.  5.  and  bcran  to  ^xajb  the  dij'dplts  feci. 
I.  Ti?n.  ^.lo.ifjtc  haveivajhcd  the  faints  feci.  The 
wafliing  of  other  foul,  or  dirty  things  to  nuike  iheni 
clean,  is  ufually  expreffed  by  the  Greek  \rord,  kuo  ; 
as  in  2.  Pet.  2.22.  The  few  thai  -n-as  zvaj/jed,  to 
her  wallowing  in  the  mire.  The  inera  a<il  of  Iprink- 
ling,  or  pouring  is  never  called  zcja/Ijjn^  in  the  New- 
Teitament. 

But  undoubtedly  there  arc  fonie  v,  ords  in  the  Greek 
language,  which  exactly  anlwer  to  flic  Englifli  v;ords, 
pour  J  fpr  inkle  ^  and  dip  ;  and  what  arc  they  ?  What  is 
the  Greek,  which  e2:actly  anfwers  to  x\iz  Engiifli  word^ 

,  f  Lev.  XI.  j2. 


pQur  ?  Not  baptc^  nor  its  dtrivative  ahaptho,  but  cheo, 
and  its  compounds,  a"s  a  little  attention  to  the  Greek 
will  plainly  fhow.  If  I  miftake  not,  the  only  places  in 
our  tranflation  of  the  New  Teilament,  where  we  find 
pour^pouredy  oi pourings  are  the  following,  viz.  Mat. 
26.  7,  12.  Mark  14.  3.  Luke  10.  34.  John  2.  15  and 
13.  5.  y^ds  10.  45.  Rev.  14.  10.  and  16.  1,2,  3,4,  8, 
10,  12,  17.  and  not  in  one  of  thefe  places  do  v/e  find 
a  word,  which  has  the  leaft  limilarity,  or  relation  to  the 
word  ufed  for  baptifm. 

And  now  what  is  the  Greek  which  exadly  anfwers 
to  the  Englifh  word  Jprinkle  ?  Not  bnpto  nor  baptlzo 
nor  are  thefe  words,  or  either  of  them,  ever  once  fo 
tranflated  in  the  New  Teftament.  I  think  the  follow- 
ing are  the  only  places  in  our  tranflation  of  that  book, 
vih.QT&  fpr'mkle  or  fprinkUiig^  are  to  be  found,  viz.  Heh. 
9.  13,  29.  and  10.  22.  and  11.  28.  and  12.  24.  and 
1.  Peter ^  1.  3.  and  the  original  does  fully  prove,  that 
ranti%o  is  the  Greek,  which  does  moil  exactly  anfwer 
to  the  Englifh  word  fprinkk:  ;  for  it  is  the  only  word 
(in  fome  of  its  branches)  ufed  in  all  thefe  places-;  ex- 
cept Heb.  II.  28.  where  the  word  ufed  more  properly 
fignifies  pourings  or  rather  the  pouring  of  one  thing  on 
anothor.  Raino  the  root  of  rajitizo^  is  fometimes  ufed 
for  fprinkling. 

But  what  is  the  Greek,  which  exaftly  anfwers  to 
the  Englilh  word  dip  ?  Not  cheo  nor  rantizo  ;  but  cer- 
tainly hapto,  from  which  the  word  baptize  is  derived. 
This  affertion,  the  original  of  every  place,  where  we 
have  in  our  tranflation  dip,  dipped^  dippeth^  or  dipt, 
will  fully  juflify.  See  Mat.  26.  23.  He  that  dippeth  his 
hand  ivithme  in  the  dijh.  Mark,  14.  20.  It  is  one  of 
thetivelve,  that  dippeth  with  ?tie  in  the  dij7j.  Luke  16. 
24.  that  he  may  dip  the  tip  of  his  finger  in  water.  "John 
1326.  Ifhall  give  a  fop,  when  I  have  dipped  it.  And 
when  he  had  dipped  the  fop.  Rev.  19.  13,  vcfiure  dipt 
in  blood.  Bapto  2ind  bapiizo  2.re  fynonimous,  the  root 
is  the  very  fame ;  and  they  are  both  ufed  for  dipping  ; 


JL 

jufl  as  raino  and  rantizo  are  both  ufed  for  fprink^. 
ling. 

1  HOPE  the  candid  reader  will  pardon  the  intrufion 
of  this  Greek.  Our  tranflation  is  fo  plain,  there  would 
have  been  no  need  of  it,  had  not  the  practice  and 
preaching  of  manyj  bewildered ^the  minds  of  fome,  and 
led  them  to  fuppofe  that  the  Greek  words  for  fprink- 
ling,  pouring,  dipping  and  baptizing,  were  all  one  and 
the  fame* 

It  may  be  obferved  that  the  original  is  nearly  retain- 
ed in  the  word  baptize  ;  had  the  Greek  been  as  nearly 
retained  in  the  word  for  fprinkling,  it  would  have  been 
rantizc)  and  now  I  do  not  believe,  that  rantifm  is  bap-^ 

I  WILL  addj  that  Burkitt,  and  Pool,  and  other  expo- 
fitors  of  the  p^edobaptifls,  as  well  as  the  baptifts,  under- 
fland,  Rom*  VI.  a*  Therefore  we  are  buried  with  him 
by  baptifm  into  death  ;  that  like  as  Chrift  was  raifed 
up  from  the  dead  by  the  glory  of  the  Father,  even  fo 
We  alfo  (hould  walk  in  newnefs  of  life.'*  (and  Col.  2. 
12.)  to  allude  to  the  ancient  mode  of  baptizing,  which, 
fay  they,  was  by  immerfion.  And,  if  this  was  the  an- 
cient mode  of  baptizing,  and  there  has  been  no  new 
revelation  of  late,  and  no  new  kw^giver  fince  Chrift^ 
it  muft  be  the  prefent  mode.  Thefe  paffages  prove  the 
fubjefts  to  be  adults  5  for  they  only  are  capable  of 
making  a  profeflion  of  being  dead  to  fm,  and  alive 
unto  God  :  and  the  mode  immerfion,  by  which  they 
profefs  their  faith  in  a  rifen  Saviour,  and  their  confor- 
mity to  him  in  his  death  and  refurredion. 

There  are  many  paffages  of  fcripture,  which  (how, 
that  baptifm  is  as  really,  and  as  much  defigned  to  repre- 
fent  the  burial,  and  refurre£lion  of  Jefus  Chrift,  (who 
was  delivered  for  our  ojfences^  and  raifed  again  for  our 
jujhf  cation)  as  that  the  Lord's  fupper  is  defignedto  rep- 
refent  the  broken  body,  and  the  blood  of  Chrift.  The 
apoftle  Peter  fpeaking  of  the  falvation  of  Noah  and  his 
family  in  the  ark,  fays  *'  the  like  figure  whereunto,  even 

E 


34 

baptifm,  doth  alfo  now  fave  us"—"  by  the  refwrettion 
ofjefus  Chriji^\  plainly  fhowing  that  baptifm  has  re-^ 
ference  to  the  refurredlion  of  Chrift,  and  his  refurrec- 
tion  includes  that  of  his  members  at  the  laft  day.  Noah 
and  his  family  were  not  fprinkled,  nor  poured  on  ; 
but  they  were  like  perfons  alive  from  the  dead  :•— they 
emerged  from  the  ruins  of  the  old  world. 

A  RioiHT  underflanding  of  baptifm  may  afiifl:  us, 
perhaps,  to  underftand  i  Cor.  XV.  29.  "  Elfe  what 
]lhall  they  do,  which  are  baptized  for  the  dead,  if 
the  dead  rife  not  at  all  ?  Why  are  they  then  baptized 
for  the  dead  ?'*  (The  fame  word  in  the  original, 
which  is  here  tranflatedyor  fometimes  fignifies,  concern- 
ing, refpcding,  or  with  reference  to  any  thing  ;  as  in 
Rom..  IX.  27,  "  Efaias  alfo  crieth  concerning  Ifraet  :'* 
where  the  fame  greek  word  is  ufed.)  The  apoflle 
through  this  XV^  chapter  to  the  Corinthians  is  prov- 
ing the  doftrine  of  the  rcfurredion.  He  lets  them 
know,  that  the  truth  of  the  chriftian  religion  (lands 
or  falls  with  this  dodrine  : — 'that  this  :  is  the  gofpel 
%vhich  was  at  firfl  preached  unto  them,  which  they  re* 
ceived,  and  by  their  baptifm  profeffed  to  believe. 
"  Novv^  ifChrillbe  preached  that  he  rdfe  from  the 
dead,  how  fay  fome  among  you  that  there  is  no  refur- 
redion  of  the  dead  ?  But  if  there  be  no  refurreftion  of 
the  dead,  then  is  Chrift  not  rifen-^and  if  Chrift  be  not 
raifed,  your  faith  is  vain  ;  you  are  yet  in  your  fms — • 
but  now  is  Chrift  rifen  from  the  dead,  and  become  the 
firft  fruits  of  them  that  llept — the  laft  enemy  that  ftiall 
be  deftroyedis  death — Elfe  what  fliall  they  do,  which 
are  baptized  for  the  dead,  if  the  dead  rife  not  at  all  ? 
Why  are  they  then  baptized  for  the  dead  ?'* 

Baptism  was  undoubtedly  obferved  by  the  Corinthi* 
ans,  and  the  apoftle  argues  from  their  own  practice. 
As  if  he  had  laid.  What  do  you  mean  by  baptifm  ? 
If  the  dead  rife  not  at  all,  why  then  are  you  baptized 
for,  or  with  reference  to  the  dead  ?  Why  do  you  keep 
up  -Hi  figure,  or  reprefentation  of  a  refurreciion  from  the 
dead,  if  the  dodrine  be  not  true  ?    If  there  be  no  re- 


35 

furreclioR,  baptifin  Is  a  mere  idle,  infignificant  ceremo* 
ny  :  and  you  are  very  inconfiftent  with  yourfelves  to 
deny  the  doftrine,  and  ftill  to  keep  up  by  your  baptifm 
•\  figure  or  reprefentation  of  the  refurredion  from  the 
dead*.'* 

Therefore  if  the  Greek  word  for  baptizing,  were  fome- 
times  ufed  for  fprinkling  or  pouring,  it  could  not  with  a- 
ny  propriety  be  fo  ufed  with  reference  to  chriftian  bap- 
tifm: for  one  of  the  principal  things,  impHed  and  defign- 
cd  to  be  reprefented  by  this  gofpel  inftitution,  (viz.  a  hu^ 
I'ial  and  rejurreSlwi)  is  wholly  loft,  when  immerfion  is 
neglefted.  No  one  would  fuppofe  a  corpfe  to  be  buri- 
ed were  a  little  fand  to  be  fprinkled  or  poured  only  on 
the  face  :  therefore  it  is  evident,  that  the  fprinkling  or 
pouring  a  little  water  on  the  face,  cannot  reprefent  a 
burial. 

I  HAVE  been  informed,  that,  where  we  read  baptize 
in  the  New-Teftament,  the  Dutch  tranflation  is  dip. 
And  were  I  X.ofprinkle  aperfon,  I  could  with  as  good 
a  confcience  fay,  I  dip  you  in  the  name  &c.  as  to  fay,  I 
adminifter  chriftian  baptifm  to  you. 

Some  have  faid,  it  is  no  matter  as  to  the  quantitty  of 
w^ater,  three  drops  are  as  good  as  ari  ocean.  And 
why  may  we  not  with  as  much  propriety  fay,  "  All  the 
water  in  the  world  will  do  no  good,  and  therefore  we 
will  ufe  neither  a  drop,  nor  an  ocean."  I  fuppofe  we 
reed  not  the  fea,  nor  the  largeft  rivers  to  baptize  in  ; 

*  Since  writing  tlie  above  I  have  feen  a  large  bible  containing  the 
Old  Teftamentanil  the  New,  with  anotations&c.---"  By  Samuel  (JJark  :" 
printed  in  London  in  the  year  of  our  Lord  1690  :  in  which  1  find  the  fol- 
lowing paflage. 

•'  If  there  be  no  refurredion,  what  (hall  they  be  the  better/(v.  32  ) 
who  are  expofed  to  giievous  fufiisrings  (as  the  word  is  taken,  Mat.  xx  22. 
Luke,  xii.  50.)  for  psofefling  and  maintaining  the  refuvreiftion  of  fome 
that  are  dead,  viz.  Chrift,  and  the  Saints.  Or  thus,  What  fliall  tRsy 
that  are  baptized,  b^  the  better  for  that  fignificant  ceremony,  ofrifing 
a^ain  out  of  the  water  after  they  had  been  as  it  were,  buried  in  it ;  (Roin, 
vi.  4.)  wliich  is  a  being  baptized  for  the  dead,  I.e.  to  give  aiturance, 
that  aiter'they  are  dead  they  iliali  be  raifedagain  by  the  po.werof  Chrift." 

Tluisyou  fi;e,  that  more  tlian  an  liundred  years  ago,  this  learned  and 
pious  divine  unHerftood  baptifm  metaphorically  to  beoverwheiming  fuf- 
i'erings,  but  \\\tx^^.\^^  zjignif.c^nt  ccrcmonv  of  rijing  again  out  cf  t/jf  "u^uer^ 
after  :tcy  had  been,  as  it  •v.tre,  buiied  in  it.  For  my  part,  I  do  not  woti- 
<ifr,  that  fo  long  3,s,  I  thought  fprinkling  was  baptifm,  I  was  puz^ieit  t» 
find  out  any  fcnfc,  or  meaning  to  what  the  apoftle  here  fays. 


3^ 

but  we  niuft  have  a  fufficient  quantity  to  anfwer  the  de- 
fign  of  the  inftitution.  As  in  the  Lord's  fupper,  it  is 
not  material  as  to  the  particular  quantity  of  bread  and 
wine.  A  perCon  may  take  two  fpoonfulls,  or  four  ; 
but  were  any  one  to  take  fo  fmall  a  piece  of  bread, 
as  to  have  it  wholly  loft  in  the  mouth,  and  fo  fmall  a 
quantity  of  wine,  that  there  could  not  be  an  eating  and 
drinking,  the  defign  of  tjie  inftitution  would  not  be 
anfwered.  So  in  the  other  cafe,  we  need  not  aji  ocean  : 
but  if  there  be  not  a  fufficient  quantity  of  water,  for  a 
perfon  to  be  dipt  or  buried,  the  end  of  the  inftitution 
cannot  be  anfwered, 

I  AM  fo  far  from  fuppofing,  that  the  baptifts  exclude 
proper  fubjefts  from  this  gofpel  ordinance,  that  I  firm- 
ly believe  they  are  the  only  people  in  thefe  ftates,  who 
do,  from  principle,  pradife  any  real  water  baptifm  at 
lall  :  all  other  denominations  only  rantize,  or  fprinkle 
inftead  of  baptizing. 

If  baptifm  were  only  the  wetting  of  one  part  of  the 
body,  we  fhould  undoubtedly  have  had  fome  part  par- 
ticularly pointed  out ;  or  elfe  have  been  informed,  that 
it  might  be  applied  to  any  part  indefinitely  j  but  no  fuch 
thing  is  to  be  found  in  the  ©ible. 

I  HAVE  indeed  read  one  author,  who  labours  much 
to  prove,  that  the  face  ought  to  be  baptized.  But  if 
his  main  argument  for  infant-baptifm,  viz.  that  itco^"'; 
in  the  room  of  circumclfpn^h^  well  founded,  he  has  cer- 
tainly made  a  dreadiul  miftake.  This  argunlent  as 
fully  proves,  that  xhtfame  part  ought  to  be  baptizedy 
which  was  formerly  circumcifed,  as  that  the  fame  fub- 
je£is,  who  formerly  received  circumcifion,  ought  now 
to  receive  baptifm.  And  the  filence  of  the  New-Tef^ 
lament  refpefting  any  other  part  of  the  body  is  quite 
as  ftrong  an  argument  in  fupport  of  this  afi'ertion,  as  it 
is  in  fupf>ort  of  infant  baptifm  itfelf. 

Should  Prefident  Waftiington  require  each  of  his 
friends  to  wear  a  red  rofe  on  the  right  Jhoulder^  and 
alfo  require  that  each  child  in  every  family  ftiould  wear 
one  on  the  jamc  Jbouldsr  j  but  lliould  the  prefident 


afterwards  command  his  friends  to  wear  a  white  rofe 
inftead  of  the  red  one,  would  they  not  all  put  the  white 
role  on  the  right Jhoulder,  though  he  fhould  fay  nothing 
about  it  ?  Surely  they  would. 

If  Abraham  or  any  one  after  him  had  cutoff,  orcir- 
cumcifed  the  end  of  his  fons  nofe,  I  prefume  that  no 
one  will  fuppofe,  that  in  fo  doing  he  would  have  com- 
plied with  the  inftituted  right  of  circumcifion  :  or  that 
it  ought  to  have  prevented  the  child  from  being  cir^ 
cumcifed  afterward.  Therefore,  if  baptifm  be  in  the 
room  of  circumcifion,  we  have  no  right  to  confider  the 
baptifm  of  a  nofe,  or  face,  asanfwering  the  end  of  the 
inttitution.  But  we  may  be  aifured,  that  baptifm  never 
came  in  the  room  of  that  ancient  rite. 

Thus  you  fee,  my  friends,  that  I  have  become  a  tho- 
rough baptift.  I  have  been  baptized,  and  am  now  a 
member  of  the  firft  baptift  church  in  Bofton,  under 
the  care  of  the  Rev.  Samuel  Stillman,  D.  D. 

Thus,  dear  friends,  I  have  frankly  opened  my  mind 
to  you  ;  I  have  told  you  what  I  have  been — what  I  am 
•—and  why  I  am  a  baptift.  Had  I  negleded  to  have 
been  baptized,  becaufe  I  was  fprinkled  when  an  infant, 
I  (hould  have  made  void  a  commandment  of  God  thro' 
the  traditions  of  men.     And, 

I  CANNOT  but  feel  difagreeably  to  hear  fome  people 
f^H  as  if  the  obfervance  of  baptifm,  and  the  Lords  fup- 
per,  were  of  no  kindof  importarce.  This  impeaches 
the  wifdom,  and  goodnefs  of  him  who  has  inftituted 
thefe  facred  ordinances. 

Can  we  fuppofe,  or  are  we  inclined  to  fay,  that 
Chrift  has  commanded  fomething,  which  might  have 
been  as  well  omitted.  If  a  parent  commanded  his 
child  to  do  the  le'aft  thing  imaginable,  we  fliould  think 
it  very  wrong  for  the  child  to  fay,  it  is  a  little  thing, 
a  ma-.ter  of  indifference,  I  love  my  parent,  but  I  need 
not  regltrd  this  trifling  command.  Every  parent  feels 
1  hat  his  authority  is  flighted,  when  his  commands  ref- 
pecting  the  fmalleft  things  are  difregarded.  And  fhall 
we  ^vbo  profefs  to  be  the  difciples  of  Chrift,  fet  up  our- 


felves  as  being  wifer  than  he.  Were  he  to  command 
us  to  perform  fome  indifferent  adion,  if  ^'e  did  not 
obey,  we  fliould  (light  his  authority.  Independent  of 
God's  command,  it  was  an  indifferent  thing,  what 
tree  or  trees  of  the  garden  our  firft  parents  ate  of,  and 
God  faw  fit  to  make  ufe  of  fuch  an  indifferent  thing, 
as  the  ted  of  their  obedience  :  but  when  they  ventur- 
ed to  tranfgrefs  he  faid  to  Adam,  **  Haft  thou  eaten 
of  the  tree  whereof  I  commanded  thee  that  thou  (houl- 
deft  not  eat  ?"  God  had  commanded  him.  Would 
it  have  been  accceptable  to  his  maker  for  the  man  to 
have  plead,//  was  an  indifferent  thing.  When  Saul 
negleded  a  "  mere  pofitive  inftitution,"  or  command, 
and  that  too,  apparently,  with  a  very  pious  intention, 
God  fevercly  reproved  him,  by  the  mouth  of  his  pro- 
phet Samuel,  "  Wherefore  then  didft  thou  not  obey 
the  voice  of  the  Lord,  but  didft  flee  upon  thefpoil,  and 
evil  in  the  fight  of  the  Lord  ?  And  Saul  faid  unto  Sam- 
uel, yea,  I  have  obeyed  the  voice  of  the  Lord,  and  have 
gone  the  way  which  the  Lord  fent  me,  and  have  brought 
Agag  the  king  of  Amelek,  and  have  utterly  deftroyed 
the  Amalekites.  But  the  people  took  of  the  fpoil,  flieep 
and  oxen,  the  chief  of  the  things  which  have  been  ut- 
terly deftroyed,  to  facrifice  unto  the  Lord  thy  God  in 
Gilgal.  And  Samuel  faid,  hath  the  Lord  as  great  de- 
light in  burnt-offerings  and  facrifices  as  in  obeying  the 
voice  of  the  Lord  ?  Behold,  to  obey  is  better  than  facri- 
fice ;  and  to  hearken  than  the  fat  of  rams.  For  rebel- 
lion is  as  the  fin  of  witchcraft,  and  ftubbornefs  is  as 
iniquity  and  idolatry  :  becaufe  thou  haft  rejeded  the 
word  of  the  Lord,  he  hath  alfo  rejefted  thee  from  bein^ 
king*." 

It  is  not  certain  that  any  thing  may  not  be  of  great 
importance,  merely  becaufe  we  do  not  view  it  in  thatii 
light.  It  is  always  of  importance  to  obey  God's  com- 
mands J  w^hether  we  fully  underftand  the  defign  of 
them  or  not.     But  we  mull  be  very  blind  not  to  fee 


•  I  Samuel  15.  i?--»3- 


59 

gf  eat  and  noble  ends  to  be  anfvvered  by  thofe  inftitu- 
tions,  which  point  dire£bly  to  the  great  Atonement, 

I  THINK  no  real  chriftian  can  allow  himfelf  in  the 
negledl  of  any  of  his  Lord's  known  commaiids,  howe- 
ver greatj  or  fmall  they  may  be.  And  will  not  every 
friend  of  Chrift,  be  feeking  to  know  all  his  commands  ? 
Chrill  hath  faid,  "  Ify^  love  me,  keep  my  commandments 
— he  that  hath  my  commandments,  and  keepeth  them,  he  it 
is  that  Icvethmc' — ye  are  my  friends,  if  ye  do  (not  barely 
fome  things,  nor  even  the  greateft  things  only,  but) 
•whatfoevcr  I  command  you.^—And  'why  call  ye  me  Lord^ 
Lord,  and  do  not  the  things  ivhich  I  fay  ? 

To  conclude.  Although  We  do  not  think  alike  in  all 
refpefts  ;  yet  I  hope,  as  to  thofe  things  which  are  the 
mofl  eifential,  that  we  are  not  fo  far  a-part,  but  what 
we  are  really  ",  built  on  the  foundation  of  theapoftles, 
and  prophets,  Jefus  Chrifl  himfelf  being  the  chief  cor- 
ner ftone* 

And  if  we  be  right  as  to  the  fundarilentals  of  religion, 
we  fhall  be  "  kept  by  the  power  of  God  through  faith 
unto  falvation."  And  whenever  we  arrive  to  that 
world  of  light,  where  we  Ihall  fee  without  prejudice  ; 
then  we  Ihall  be  perfeftly  agreed  in  all  our  ideas,  and 
perfeQly  conformed  to  the  image  of  the  fon  of  God  in 
all  the  defires  of  our  hearts. 

That  this  may  be  the  happy  lot  of  each  one  of  us, 
is  the  unfeigned  prayer  of  your  fmcere  and  affedionate 
friend, 

PETER  Ph.  ROOTS. 


p.  S.  It  msY  not  ht  amifs  inthispl3«,  juft  to  mention  the  different 
I'jrts  of  psedobaptifts  in  New-EnglaRd. 

Epifcopalians  are  conliderably  numerous  in  thefe  ftates.  If  they 
hnd  not  been  new  modling  the  Rjtl/ric,  they  would  have  been  the  fame 
in  profeffion  as  the  church  of  England. 

Prcfbyterians,  on  the  fame  plan  with  thofe  in  Scotland,  are  but  fe^r 
ih  number. 


40 

The  moft  numerous  clafs  of  paedobaptitls  ,ih  l\'cw-Engldndi  are  aU 
moft  without  a  name.  Their  miniftcrs  and  churches  senerally  ftylc 
themfelves  congregationalijis  ;  but  they  are  as  often,  if  not  oftener  called 
pre/by  teriiuu.  Thefe  all  hold  that  miniftcrs  or  elders  only  have  pwv.er 
to  ordain  church  officers  :  and  they  generally  profefs  to  believe,  that 
this  power  has  been  handed  down  from  the  apoftles  in  an  uninterrupt- 
ed line  of  prefbytcrian  ordinations  to  this  day.  They  have  no  ruling 
dders  in  their  churches — they  believe  bifhops  and  elders  are  the  fam« 
as  miniftcrs,  who  labour  in  word  and  dodrine.  Excepting  their  fenti- 
ments  about  ordination,  they  are  indtpendtnt  in  their  church  govern- 
ment. If  they  call  a  council  from  other  churches,  it  is  only  for  advice. 
Thefc  congregational  prelbyterians  are  divided  among  themfelves  on 
other  fubjeds.  Some  are  Armenians,  and  fome  are  Calvinifts — fome 
hold  to  the  half-w?y  covenant — fopae  are  Stoddardeans,  and  fome  are 
Edwardeans. 

Thofe  who  hold  to  the  half-way  covenant,  to  called,  admit  perfons  to 
come  before  the  church,  and  openly  {jrofefs  to  believe  the  fcriptures* 
and  to  put  themfelves  underthewalcli:  and  care  of  the  church,  (though 
the  church  for  the  moft  part  take  no  care  of  them)  and  to  have  their 
children  baptized,  or  rather  fprinkled  ;  when  at  the  fame  time  thefe 
perfons  are  not  fuppofed  to  be  truly  religious  ;  ner  do  they  defign  to 
partake  of  the  Lord's  fupper,  unlefs  they  get  more  light,  and  fome  evi- 
dence of  a  change  in  themfelves.  I  have  beeii  informed,  that  fome  of 
thefe  churches,  being  convinced  that  the  fcriptUres  know  nothing  of 
half-way  members,  have  voted  to  confider  thole,  who  have  been  thus 
admitted,  as  members  in  full  communion  ;  and  fo  have  got  rid  of  the 
name  of  hatf-way  members,  by  making  them  members  in  full,  without 
their  own  confent.  Whtre  the  haltWay  pradice  is  in  vogue,  the  grea« 
ter  part  of  theyoung  married  people,  fo  foon  as  they  begin  to  have  chil- 
dren, o<zv«  the  covenant,  as  it  is  called,  and  have  their  children  baptized. 
— The  Stoddardeans  hold  that  the  Lord's  fupper  is  a  converting  ordi- 
rance,  and  therefore  admit  thofe  to  full  communioli,  whom  thty  do 
notconfider  as  being  the  fubjeds  of  the  new  birth. — The  Edwardeans 
admit  no  adults  except  thofe  who  profefs  to  exercifc  evangelical  repen* 
tance  and  faith  ;  nor  do  they  baptize  the  children  of  any  other.  In 
fome  places,  after  the  minifter  has  obtained  a  comfortable  degree  of  fat* 
isfaftion,  relpefting  thofe  who  tvifli  to  become  church  members,  they 
give  hima  relation  of  their  experieucc  in  writing,  which  he  reads  before 
the  church  and  congi-egation.  Others  call  a  church  meeting,  and  the 
perfons  dctiring  to  unite  with  them,  give  a  verbal  relation  of  the  exer- 
cifes  of  their  own  minds  ;  and  any  member  pvefent  has  opportunity  to 
afk  them  all  the  queftions  he  pleafes,  refpefting  their  experimental,  or 
doftrinal  acquaintance  with  religion.  The  church,  to  which  the  fore- 
going letter  is  direifted,  is  one  of  this  fort. 

There  is  one  more  denomination  of  pssdobaptifts  in  New-England. 
They  are  commonly  calkd/epamtcs,  but  they  Ityle  tlKmfelves  congre- 
gationalifu,  oxjlritl  congregationali/is.  They,  like  the  firft  fettlers  who  > 
came  to  Plymouth,  hold  that  every  church  has  power  to  ordain  her 
own  officers.  They  ufualiy  call  iu  minifters  to  affift  in  their  ordina- 
tions ;  but  this  they  do  notconiider  asabfolutcly  Reccffary.  They  ad- 
mit none  to  communion  except  thofe,  who  profefs  faith  in  Chrift,  and 
whom  they  conlider  as  being  experimentally  acquainted  with  real 
religion. 


41 


^rie  K.y4iinuierd  &ateru^elL 


PARTICULAR    METRE. 

FAREWELL,  my  brethren  in  the  Lordj 
The  gofpel  founds  the  jubilee  ; 
Mv  ftam't-ing  tongue  fhall  fpeak  aloud,         • 

From  land  to  land,  from  fea  to  fea  : 
And  as  I  preach  frorn  place  to  place, 
I'll  truft,  alone  in  God's  free  grace. 

Farewell,  in  bonds  and  union  dear, 

Like  Airings  you  twine  about  my  heart  % 

I  humbly  beg  your  earneft  prayer, 
'Till  we  fhall  meet  no  more  to  part  : 

'Till  we  fhall  meet  in  worlds  above 

Encircled  by  eternal  lovf. 

Farewell,  my  earthly  friends  below, 
Though  all  fo  kind  and  dear  to  me, 

My  Jefus  calls,  and  I  mufh  go 
To  found  the  gofpel  jubilee  : 

To  found  the  joys,  and  bear  the  news 

The  Gentile  worlds,  and  royal  Jews. 

Farewell,  young  people,  one  and  all, 

While  God  fhall  grant  me  breath  to  breathe, 

I'll  pray  to  the  Eternal  all, 

That  your  dear  fouls  prepar'd  may  be, 

That  your  dear  fouls  prepar'd  may  be 

To  reign  in  blifs  eternally. 

Farewell,  to  all  beneath  the  fun ; 

And  as  I  pafs  in  tears  below. 
The  path  is  ftraight,  my  feet  fhall  run, 

And  God  will  keep  me  as  I  go  : 
And  God  will  keep  me  in  his  hand. 
And  bring  me  to  the  promised  land. 

Farewell,  farewell,  I  look  above  ; 

Jefus,  my  friend,  to  thee  I  call  ; 
^y  J*^y5  "^y  crown,  my  only  love, 

My  fafeguard  here,  my  heaven  my  all  : 
My  theme  to  preach,  my  fong  to  ling, 
My  only  hope  in  death,  Amtn^ 
F 


|x|xixixixixixix|x  ixixixixl 


fL/ome  Cyx^iac^d  from  Q)n..   ^ohn  ^llL 


DR.  Gill  fays,  "  It  Is  pretty  much  that  infant-bap- 
tifm  fhould  be  caiied  an  undoubted  apoftolic  tradi- 
tion, finceit  has  been  donbicd ofhy  fome  learned  Pie- 
dobaptijis  themfelves  j  nay,  fome  have  affirmed  that  it 
is  not  obferved  by  them  as  an  apoftolic  tradition,  par- 
ticularly Curcellaus* ,  and  who  gives  a  very  good  rea- 
fon  for  it :  his  words  are  thefe  ;  "  pcedobaptifm  was 
unknown  in  the  two  firft  ages  after  Chriit ;  in  the 
third  2iid  fourth  it  was  approved  by  a  few  ;  at  length, 
in  thcjifth  and  following  ages  it  began  to  obtain  in 
divers  places  j  and  therefore  this  rite  is  indeed  obferv- 
ed by  us  as  an  antient  cuJio7n,  but  not  as  an  apojlolic 
tradition.**  Bifhop  Taylor  calls  it  a/r£'/^«(^<?«iapoftoli- 
cal  tradition  >  and  fays,  that  the  tradition  cannot  be 
proved  to  be  apoftolical.  Here's  a  tradition  no  body 
can  tell  from  whence  it  comes,  and  who  received  it, 
and  handed  it  dawn  ;  for  there  is  not  the  lead  men- 
tion of  it,  nor  any  pretended  to  in  xh&jirji  century,  or 
apoftolic  age.  But  let  us  attend  to  what  evidence 
is  given  of  it  in  the  next  ox  fecond  century. 

Two  paftages  are  produced  out  of  the  writers  of 
this  age,  to  prove  this  undoubted  apojlolic  tradition  ;  the 
one  out  of  juJUti  Martyr  ;  the  other  out  of  Irenaous, 
That  from  Ju/lin  is  as  followsf  j  "  fevetal  perfons 
among  us,  men  and  women,  fixty  and  feventy  years  of 
age,  oi  ek  paidoon  ematheeteutheefan  to  Chri/le,  who  freiu 
their  childhood  ivere  injirudcd  in  Chrijl,  remain  incor- 
rupt :"  for  fo  the  phrafe,  on  which  the  whole  depends, 
Ihould  be  rendered — and  which  is  no  other  than  a  ve- 
rification of  what  the  wife  man  obferves,  Prov.  xxii.  6. 
^}'ai?i  up  a  child,  is'c, 

•  Inftitut.  Rel.  Cluift.  1.  x.c.  is.     f  Apolo^   j.  p.  *2. 


45 

The  other  paflage  is  out  of  Irenasous,  and  (lands 
thus|  ;  "  he  (Chrift)  came  to  fave  all,  all  I  fay,  qui 
per  eum  renafcuntur  in  Deum,  who  by  him  are  born 
again  unto  God,  infants,  and  little  ones,  and  children 
and  young  men  and  old  men."  For  fo  the  words  are 
to  be  rendered,  and  not  baptized  unto  God  :  for  the 
word  revafcor  is  never  ufed  by  Irenosous,  or  rather  by 
his  tranflator  in  fuch  a  fenfe  ;  nor  had  it  as  yet  obtain- 
ed among  theantients  to  ufe  the  words  regenerated  2Xid. 
regeneration  ior  baptized  and  baptifnu — Befides  to  un- 
derftand  Irenaous  as  fpeaking  of  baptifm,  is  to  make 
him  at  leaft  to  fuggeft  a  doctrine  which  is  abfolutely 
falfe  ;  as  if  Chrifl  came  to  fave  all,  and  only  fuch,  who 
are  baptized  unto  God. — ^No  doubt  many  are  faved 
by  him,  who  never  were  baptized  with  water  at  all : 
and  on  the  other  hand,  nothing  is  more  true  than  that 
he  came  to  fave  all  and  only  thofe,  who  are  regenera- 
ted by  the  fpirit  and  grace  of  God,  of  whatfoever  age 
they  be.  Upon  the  whole,  what  thoughtful  man  will 
affirm  from  hence,  that  infant-baptifm  is  an  undoubted 
apojiolic  tradition  ?  and  feeing  thefe  two  teflimonies  are 
the  only  ones  produced  in  favour  of  infant-baptifm  in 
^tfecond  century  ;  and  the  latter  Dr.  Wall*  confeffes, 
is  the  Jirjl  exprefs  mention  tfmt  ive  have  met  with  of  in- 
fants baptized ;  tho'  there  is  no  mention  at  all  made 
of  it  in  it,  any  more  than  in  the  former  ;  he  mufl  have 
a.  Strong  faith  to  believe,  and  a  good  aflurance  upon 
fuch  evidence  to  aflert,  "  that  the  baptifm  of  infants 
was  the  undoubted pra^ice  of  the  chriflian  church  in  its 
pureji  2.ndfir/i  ages  ;  the  ages  immediately  fucceed- 
ing  the  apojlks"  Let  us  now  proceed  to  the  third 
century. 

Tertulian  is  the  firft  man  that  ever  made  men- 
tion of  infant-baptifm  that  we  know  of  ;  and  as  he  was 
the  firft  that  fpoke  of  it,  he  at  the  fame  time  fpoke 
againft  it,  difiuaded  from  it,  and  advifed  to  defer  it  ; 
and  tho*  he  was  (^Vi^fingular,  as  our  author  fays,   irt 


I  Dialog,  cum  Try  ph.  p.  272.  *  Hift  of  Infant-baptifm,  par.  r.  ch.  j.  \^. 


44 

this  his  advice  ;  it  fhould  be  obferved,  that  he  is  alf© 
quitejingular  in  his  mention  of  the  thing  itfelf ;  there 
being  no  writings  of  any  cotemporary  of  his  extant, 
from  which  we  might  learn  their  fenfe  of  this  affair. 
We  allow  that  infant-baptifm  was  moved  in  the  third 
century ;  that  it  then  began  to  be  talked  of,  and  be- 
came  a  matter  of  debate,  and  might  be  praftifcd  in  the 
African  churches,  where  it  was  firft  moved.  We  do 
not  deny  th.t  probability  of  the  prafticeof  it  then,  tho* 
the  certainty  of  it  does  not  appear  ;  it  is  probabk  it 
might  be  praftifed,  but  it  is  not  certain  it  was ;  as  yet 
it  has  not  been  proved.  Now  here  v/e  ftick,  by  this 
we  abide,  that  there  is  no  mention  made  of  it  in  any 
authentic  writer  before  Tertullian^s  time,  and  this  wri- 
ter hi mfelfelfe where  *  obferves,  that  "  by  his  time,  it  is 
well  known,  a  great  variety  oifuperjiitious,  and  ridicu- 
lous, and  foolifh  rites  were  brought  into  the  church.'* 
The  date  of  infant  baptifm  cannot,  we  apprehend,  be 
carried  higher  than  his  time  ;  and  we  require  of  any 
of  our  learned  Paclobaptiji  brethen,  to  produce  a  fm- 
gle  paffage  outof  any  authentic  writer  before  Tertulli' 
an^  in  which  infant-baptifm  is  exprefsly  mentioned,  or 
clearly  hinted  at,  or  plainly  fuppofed,  or  inanifcjily  re- 
ferred unto.  This  being  the  cafe,  as  we  own  it  began 
in  this  century,  and  might  be  practifed  by  fome,  it 
might  be  needlefs  in  a  good  meafure  to  confider  after- 
teftimonies ;  however,  I  fhall  not  think  fit  wholly  to 
negleO:  them. 

Orgien  is  next  quoted,  and  three  paffages  out  of 
him  J  fhewing  that  the  baptifm  of  infants  is  a  tradi- 
tion of  the  apoftles,  and  an  ufage  of  the  church  for  the 
remiffion  of  fins  ;  but  it  fliould  be  obferved,  thatthefc 
quotations  are  not  from  the  Greek  ofOrigen  ?  he  wrote 
much  in  that  language,  and  there  is  much  ftill  extant 
in  it  ;  and  yet  nothing  is  produced  from  thence,  that 
can  fairly  be  conftrued  in  favour  of  infant-baptifni  ; 
though  many  things  may  be  obferved  from  thence,;  in 


*  The  difTcnting  gentleman's  liird  letter,  &c,  [>■ 


45 

favour  of  adult-baptifm.  The  three  paffages  are  quo- 
ted out  of  fome  Latin  tranflations,  greatly  interpolated, 
and  not  to  be  depended  on.  His  Hoinillies  oir  Leviti- 
cus, and  expofition  of  the  epiftle  to  the  Romans,  out  of 
which  two  of  them  are  taken,  are  tranflated  by  Ritffi- 
nus  ;  who,  with  the  fornier,  he  himfelf  owns,  ufed 
much  freedom,  and  added  much,  and  took  fuch  a  li- 
berty in  both,  of  adding,  taking  away, .  and  changing 
that  as  EraffHus  *  fays,  whoever  reads  thefe  pieces,  it 
is  uncertain  whether  he  reads  Origen  or  RuJJinus  ;  and 
VoJJtus  obfervesf,  that  the  former  of  thefe  was  interpo- 
lated by  Ruffinus,  and  thinks  therefore,  that  the  paf. 
fage  cited  was  of  the  greateil  authority  againll  the  Pela- 
gians, becaufe  RujJinus  was  inclined  to  them.  The 
Homilies  on  Luke  out  of  which  is  the  other  paffage, 
were  tranflated  by  yerom,  of  whom  Du  Pin  fays  J,  that 
his  verfions  are  not  more  exa6l  than  Ruffinus^s.  Now 
both  thefe  lived  at  the  latter  end  of  the/<}«^/>6  century  ; 
and  it  looks  very  probable,  that  thefe  very  paffages  are 
additions  or  interpolations  of  thefe  men,  fince  the  lan- 
guage agrees  with  thofe  times,  and  no  other  ;  for  no 
cotemporary  of  Or/g-^n'j-,  nor  any  writer  before  him,  or 
after  him,  until  the  times  oi  Ruffinus,  Jero?n  and  Auf- 
//«,  fpeak  of  infant-baptilm  as  an  ufageofthe  church, 
or  an  apoftolical  tradition ;  in  fhort,  as  bilhop  Taylor 
obferves§,  "  a  tradition  apoftolical,  ifitbe  not  con- 
figned  with  a  fuller  teftimony  than  of  one  perfon  fOri- 
gen^J  whom  all  after-ages  have  condemned  of  many 
errors,  will  obtain  fo  little  reputation  amongft  thofe, 
who  know  that  things  have  upon  greater  authority 
pretended  to  derive  from  the  apoftles,  and  yet  falfiy  ; 
that  it  will  be  a  great  argument,  that  he  is  credulous, 
and  weak,  that  ihall  be  determined  by  fo  weak  a  proba- 
tion, in  matter  of  fo  great  concernment." 

Cyprian  wi[h  his  council  of  7/.v(y-/7.v  bifhops,  are 
brought  as  witnelTes  ofinfant-bap^ifm,  a  little  after  tht! 
middle  of  the  third  century.     Wc  allow  that  as  infant- 

*  In  Rivet.  Ciitici  Sacii,  1.  %.  c.  la.  p.  aoz.     t  Hift    Pelaj;.    par.  1. 1. 
2.  p.  14.7.     X  ^'^-  Etcl.  Vol.  1.  p.  iji.     ^   Liberty; of  propniefying,  p.  320. 


46 

baptifm,  was  moved  for  in  Tertuliian*,  time,  fo  it  ob- 
tained in  the  African  churches  in  Cyprian's  time  ;  but 
then  by  Fidiis  the  country  bifhop,  applying  to  the 
council  to  have  a  doubt  refolved,  whether  it  was  law- 
ful to  baptize  infants  until  they  were  eight  days  old,  it 
appears  to  be  a  novel  praftice  ;  and  that  as  yet  it  was 
undetermined  by  council  or  cuftom,  when  they  were 
to  be  baptized  ;  whether  as  foon  as  born,  or  on  the 
eighth  day,  or  whether  it  was  to  be  left  to  every  one*s 
liberty  :  and  it  fhould  alfo  be  obferved,  that  in  this  age, 
infant-communion  was  praftifed  as  well  as  infant-bap- 
tifm  ;  and  very  Hkely  both  began  together,  as  it  is  but 
reafonable,  that  if  the  one  be  admitted,  the  other 
(hould. 

And  now  we  are  come  to  a  very  remarkable  and  de- 
eiftve  teftimony  as  it  is  called,  from  the  writings  of 
Aufiin  and  Pelagius  :  the  fum  of  which  is,  that  there 
began  a  confroverfy  between  thefe  two  perfons  about 
original  fin,  the  latter  who  denied  it,  was  prefled  by 
the  former,  with  an  argument  taken  from  the  baptifm 
of  infants  for  the  remilTion  of  fms  :  with  which  Pela- 
gius feemed  exceedingly  embarraffed,  when  it  greatly 
concerned  him  to  deny  it  if  he  could  ;  and  had  it  been 
an  innovation,  fo  accute,  learned,  and  fagacious  a  man 
as  he  was,  would  have  difcovered  it ;  but  on  the  con- 
trary, when  he  was  charged  with  a  denial  of  it  as  the 
confequence  ot  his  opinion,  he  warmly  declaims  it,  and 
complains  of  a  flander  ?  and  adds,  that  he  never  heard 
that  even  any  impious  heretic  denied  it,  or  refufed  it 
to  infants  ;  and  the  fame  fays  Aitjiiny  that  it  never  was 
denied  by  any  man,  catholic  or  heretic,  and  was  the 
conftant  ufage  of  the  church  ;  for  all  which  vouchers 
are  produced.     To  which  may  be  replied. 

[Here  for  the  ^vant  of  room  I  muft  pafs  over  the  Doftor's  i,  2,  3  and 
4  remarks  :  but  he  obferves,] 

5.  Pelagius  fays  no  fuch  thing,  that  he  never  heard, 
no  not  even  any  impious  heretic  who  denied  baptifm 
to  infants.     His  words  indeed  are*,    nunquamfe  vel 

•  In  Aug.  (Je  pecxato  originalii  1.  2.  c,  18. 


47 

iftipium  aliquem  h<zriikuM  audijfe  qui  hoc^  qtiod  propofu-' 
it,  de  farvuUs  diccrct  ;  that  be  never  heard ^  no  not  any 
i?npkui  heretic,  that  would  fay  concernifjg  infants,  what 
he  had  propofed  or  mentioned  :  the  fenfe  depends  upon 
the  meaning  of  the  phrafe,  quodpropofuit,  what  he  had 
propofed  or  mentioned,  of  whom,  and  what  that  is  to  be 
underftood  j  whether  oi  Auflin^  and  the  ftate  of  the  cafe 
as  propofed,  and  fet  down  by  him  ;  fo  our  author  feems 
to  underftand  it,  fmce  by  way  of  explanation  he  adds^ 
'u/'s.  that  urJjaptizcd  infants  are  not  liable  to  the  condan  ^ 
nation  ofthefrjiman,  and  that  they  are  not  to  he  clean- 
fed  by  the  regeneration  of  baptifm  :  but  this  gentleman 
has  not  put  it  as  Aujlin  has  dated  it,  which  is  thus  ; 
"  it  is  objected  to  them  (the  Pelagians)  that  they  will 
not  own  that  unbaptized  infants  are  liable  to  the  con- 
demnation of  the  firfl  man,  and  in  eos  tranfiffe  originale 
peccatum  regeneratione  purgandum,  and  that  original  fin 
has  pafl'ed  upon  them  to  be  cleanfed  by  regeneration ;" 
and  according  to  this  fenfe  the  meaning  cannot  be,  that 
he  never  heard  that  any  heretic  denied  baptifm  to  infantsj 
but  either  that  he  never  heard  that  any  one  (houid  fay, 
that  unbaptized  infants  are  not  liabk  to  the  condemna- 
tion of  the  firfl  man,  and  that  original  fin  had  not  paffed 
upon  them  to  be  cleanfed  by  regeneratior ;  but  then  this 
is  to  bring  the  wicked  heretics  as  witneffes  againfl  him- 
felf,  and  to  make  himfelf  worfe  than  they  :  or  the 
meaning  is,  that  he  never  heard  that  any  of  them 
fhould  fay,  that  unbaptized  infants  are  liable  to  the  con- 
demnation of  the  firfl  man,  aild  that  original  fin  has 
pafled  upon  them  to  be  cleanfed  by  regeneration,  which 
15  mofl  likely  ;  but  then  this  makes  rather  againfl, 
than  for  the  thing  for  which  it  is  brought ;  fmce  it 
makes  the  heretic  as  never  faying  that  infants  flood  in 
need  of  being  cleanfed  by  baptifm  :  or  elfc,  quod  pro- 
pojuit,  what  he  had  propofed  or  meriiioned,  refers  to  Fe- 
lagius,  and  to  the  flate  of  the  queflion  as  he  had  put  it  ; 
reprefenting  that  he  was  charged  with  promifing  the 
kingdom  of  heaven  to  fome,  without  the  redemption 
etf  Chrifl  \  and  of  this  he  might  fay,  he  never  heard 


48 

the  mofl  impious  heretic  fo  fay  J  and  this  feems  to  be 
the  lenfe  by  what  he  fubjoins ;  "  for  who   is  fo  igno- 
rant of  what  is  read  in  the  Gofpel,  not  only   as  to  at- 
tempt to  affirm  it,  but  even  hghtly  mention  it,  or  even 
imagine  it  ?  Moreover,  who  fo  impious  that  would  ex- 
clude infants  from  the  kingdom  of  heaven,  dum  eos 
baptizari   ^  in  Cbrijis  renafci  put  at  ?  whilft  he  thinks, 
or  is  of  opinion  that  they  are  baptized  and  regenera- 
ted in  Chrifl  ?"  for  fo  it  is  in  my  edition*  of  Aujiin  ; 
putat^  and  not  'vetat^  as  Dr.  Wall  quotes  it ;  and  after 
him  this  gentleman  :  and  Pelagius  further  adds,  "  who 
fo  impious  as  to  forbid  to  an  infant  of  whatfoever  age, 
the  common  redemption  of  mankind  ?*'  but  this,  Auf- 
tin  fays,  like  the  reft  is  ambiguous ;  what  redemption 
he  means,  whether  from  bad  to  good,  or  from  good  to 
better  :  now  take  the  words  which  way  you  will,  they 
can't  be  made  to  fay,  that  he  had  never  heard  that  any 
heretic  denied  baptifm  to  infants,  but    that  he   denied 
the  kingdom  of  heaven  to  them  :  and  indeed  every  one 
muft  allow,  whoever  is  of  t-hat  opinion,  that  infants  are 
by  baptifm  really  regenerated  in  Chrift  ;  which  was  the 
prevailing  notion  of  thofe  times,  and  the  light  in  which 
it  is  put  ;  that  they   muft  belong  to  the  kingdom  of 
heaven,    and   fhare  in   the  common  redemption  by 
Chrift. 

6.  Auftin  himfelf  does  not  fay,  that  he  had  never 
heard  or  read  of  any  catholic,  heretic,  or  fchifmatic, 
that  denied  infant-baptifm ;  he  could  never  fay  any 
fuch  thing ;  he  muft  know,  that  Tertullian  had  oppo- 
fed  it ;  and  he  himfelf  was  at  the  Council  of  Carthagey 
and  there  prefided,  and  was  at  the  making  of  that  ca- 
non which  runs  thus  j  "  alfo  it  is  our  pleafure,  that 
whoever  denies  that  new-born  infants  are  to  be  bapti- 
zed— let  him  be  anathema  :**  but  to  what  purpofe  was 
this  canon  made,  if  he  and  his  brethren  knew  of  none 
that  denied  infant-baptifm  ?  AuJlin  himfelf  makes  men- 
tion of  fome  that  argued  againft  it,  after  ^this  mannerf ; 

*  Ed,  Antwerp,  by  Plantine,  1576.     f  De  libero  Arbitrio,  1.  3.  c.  23. 


49 

"  men  are  ufed  to  afk  this  quedion,  fays  he,  of  what 
profit  is  the  facrament  of  chriilian  baptifm  to  infants, 
feeing  when  they  have  received  it,  for  the  moil  part 
they  die  before  they  know  any  thing  of  it  ?"  and  as  be- 
fore obferved,  he  brings  in  the  Pelagians  faying*,  that 
the  infants  of  believers  ought  not  to  be  baptized  :  rind- 
fo  Jeramj,  who  was  a  cotemporary  of  his,  fpeaks  of 
fome  chriflians^  qtii  dare  noluerint  baptifma,  who  refujed 
to  give  baptifm  to  tlieir  children  j  fo  that  tho'  infant- 
baptifm  greatly  obtained  in  thofe  times,  yet  it  was  not 
fo  general    as  this  author  reprefents  it. 

Every  hor.e/l  man  that  receives  'infant-baptifm  upon 
the  foot  of  tradition,  ought  to  receive  every  thing  elfe 
upon  the  fame  foot,  of  which  there  is  equaiiy  as  full, 
and  as  early  evidence  of  apoftolic  tradition,  aS  of  this  : 
let  it  then  be  obferved, 

I.  That  the  fame  Aufiin  that  aiTerts  infant-baptifm 
to  be  an  apoftolic  tradition,  affirms  infant-communion 
to  be  fo  likewife,  as  Bifhop  1'aylor\  obferves  ;  and  thus 
Aufiin  fays§,  "  if  they  pay  any  regard  to  the  apofioUc 
authority,  or  rather  to  the  Lord  and  Mailer  of  the  a- 
poftles,  who  fayt!,  that  they  have  no  life  in  themfelves, 
unlefs  they  eat  the  flelh  of  the  fon  of  man,  and  drink 
his  blood,  which  they  can't  do  unlefs  baptized,  will 
fometimes  own  that  unbaptized  infants  have  not  life." 
— and  a  Httle  afterj  "  no  man  that  remembers  that  he 
is  a  ehriftian,  and  of  the  catholic  faith,  dciiies  or  doubts 
that  infants  not  having  the  grace  of  regeneration  iii 
Chrift,  and  without  eating  his  Helh,  and  drinking  his 
blood,  have  nO  life  in  them  5  but  are  hereby  liable  to 
everlafting  punifhment ;"  by  which  he  means  the  two 
facraments  of  baptifm^  and  the  Lord's  fupper  ;  the  nei 
ceffity  of  both  which  to  eternal  life  he  founded  upon  a 
miftaken  fenfe  of  'John  iii*  5.  and  vi.  53.  as  appears 
from  v/hat  he  elfewhere  lays§;  where  having  mention- 
ed the  firft  of  thofe  paffages,    he  cites  the  latter,  and 


*  De  peccator.  merit.  1  2.  c.  2j  t  Ep.  ad  Lsetam.  T.  I.  fol.  ig  M. 
X  Liberty  ot  prophefying,  p.  119.  ^  Ep.  106.  Bonifacio,  coMtr,  Pelag. 
^  De  peccator.  merit,  and  remilt.  1.  i.  c.  2», 

G 


^0 

adds  ;  "  let  us  hear  the  Lord,  t  fay,  hot  indeed  fpeak* 
ing  this  of  the  facrament  of  the  holy  laver,  but  of  the 
facrament  of  the  holy  table ;  whither  none  rightly 
come  unlefs  baptized.  Ezcept  ye  eat  myjiejh,  and  drink 
my  bloody  ye  Jtnll  have  no  life  in  you  ;  what  do  we  feek 
for  further  ?  what  can  be  faid  in  anfwer  to  this,  unlefj 
one  would  fet  himfelf  obllinately  againft  clear  and  in- 
vincible truth  ?  will  any  one  dare  to  fay  this,  that  this 
paifage  does  not  belong  to  infants ;  and  that  they  can. 
have  life  in  themfelves,  without  partaking  of  his  body 
and  blood  ?"  And  the  neceifity  of  this,  as  well  as  of 
baptifm  to  eternal  life,  he  fays*  the  Africa7i  chriftians 
took  to  be  an  antient  and  apollolic  tradition.  Innocent 
the  firft,  his  cotemporary,  was  alfo  of  the  fame  mind ; 
and  the  giving  of  the  Eucharill  to  infaats  generally  ob- 
tained ;  and  it  continued  fix  hundred  years  after,  un- 
til tranfubftantiation  took  place  ;  and  is  continued  to 
this  day  in  the  Greek  church  j  and  if  we  look  back  to 
the  times  before  Aujlin^  we  fhall  find  that  it  was  not  on- 
ly the  opinion  oi  Cyprian,  but  was  pradifed  in  his  time. 


The  following  extr,afls  are  taken  from  Elder  Baldivin's 
Reply  to  the  remarks  of  the  Rev.  Noah  Worcester,  ^c. 

HAVING  thus  mentioned  the  places  chofen  by 
John,  we  fhall  next  take  notice  of  the  place 
where  Philip  baptized  the  eunuch,  which  you  fuppofe 
to  be  a  matter  of  necefTity  rather  than  choice  ;  be  that 
as  it  may,  the  account  informs  us. — they  came  unto  a 
certain  ivaier  ;  fuppofcd  by  Mr.  Poole  to  be  a  fountain 
in  a  town  called  Bethfora,  or  a  river  called  Eleutherus, 
which  in  that  road  muft  be  pafTed  over-j-. 

Jevom  dcfcribes  the  town  of  Bethforon,  and  men- 
tions the  fountain  in  it,  in  wdiich  he  faith,  "  the  Ads 
of  the  Apoflles  relate,  that  the  eunuch  of  queen  Canda- 
ce  was  baptized  here  by  Philip|.'* 

♦  Ibid.  c.  %\.     t  i'ol.  in  loc.     %  De  locfs  Kcbracics,  Fol.  8j.  5. 


5t 

Borchardus  is  of  opinion,  that  it  was  "  Nehel  Efcol, 
that  is.  The  Brook  of  the  Clujier^  from  whence  the  fpies 
carried  the  grapes ;  to  the  left  of  this  valley,  for  the 
fpace  of  a  mile,  runs  a  river,  in  which  Philip  baptized 
the  eunuch  of  queen  Candace,  not  far  fromSicelechJ." 

Thus  we  have  traced  John  and  his  candidates,  and 
Philip  and  the  eunuch,  to  the  water-fide  ;  we  are  now 
prepared  to  confider  the  confequent  adion.  It  is  faid 
of  John,  that  the  people  who  went  out  to  him,  ivere 
baptized  of  him  in  jordan, — And  Jefus,  when  he  ivch 
baptiT^d,  ivent  up  Jirai^htivay  out  of  the  WATJER(fv 
It  is  added  by  Mark — And  it  came  to  pafs  in  thoj'e  days^ 
that  fefus  came  from  Galilee,  and  ivas  baptized  of  fohn 
in  Jordan^  andjiraightivay  coming  up  out  of  the 
WATER.  It  is  faid  of  Philip  and  the  eunuch, — they 
ivent  down  both  into  the  water,  both  Philip  and  the 
eunuch  ;  and  he  baptized  him  ;  and  when  they  were  come 
up  out  of  the  water,  he  went  on  his  way  rejoicing. 

Now,  Sir,  can  any  perfon  compare  thefe  accounts 
for  a  moment,  and  not  fee  the  manifeil  agreement  in 
the  a6lion  of  John  and  Philip.  Let  the  rite  be  perfor- 
med in  what  mode  foever,  it  is  evident  jt  was  the  fame 
in  the  people  whom  John  baptized,  and  in  the  Saviour, 
and  in  the  eunuch.  You  obferve  in  this  lafl  indance, 
there  is  "  no  account  of  any  particular  mode  whatever.** 
I  muft  take  the  liberty  here,  again  to  diffent  from 
you  :  for,  I  conclude  it  is  a  very  particular  account  of 
the  mode  of  plunging.  Were  you  to  be  informed  by 
a  perfon  of  your  acquaintance,  that  he  faw  a  minifter 
who  was  a  Itranger  to  him,  go  down  into  the  water 
with  a  candidate,  and  that  he  baptized  him,  and  that 
they  came  up  cut  of  the  water, — I  am  perfuaded,  with* 
out  hefitation,  you  would  conclude  that  they  were 
Baptiils ;  and  the  account  here  given  would  decide 
the  point  in  your  mind,  and  perhaps  in  any  other  per- 
fon's,  in  what  ?fiode  the  ordinance  was  adminiiLered. 
Again,  if  inftcad  of  faying  they  wxjnt  down  both  into 

♦   Pol.jnloc.         t  .De  locis  Hebraicib,  Fol    S9.  6.         +   Dcfiipt.  teria; 
""-anv^.  c.  9.  in  Dr,  Gill  ia  loc.     fj  Matt.  iii.  6,   :6.     Mark  i.  9.' 


52 

the  water,  it  had  been  faidthat  the  candidate  afcended, 
or  was  carried  up  the  pulpit  ftairs,  (which  is  now  the 
cuftom  in  many  places)  it  r/ould  afford  a  ftrong  pre- 
fumption  in  favour  of  aifufion. 

Although  what  has  been  offered  may  be  confidered 
as  ample  proof  of  the  queftion  in  difpute,  yet  being  de- 
firous  of  giving  you  full  fatisfaction,  I  fhall  proceed  to 
lay  before  you  one  confideration  more,  which  appears 
to  us  of  confiderable  weight  in  the  prefent  cafe ;  and 
that  is,  the  native  fignification  of  the  Greek  verb,  hap^ 
iizo,  to  bapti%c,  which  we  fuppofe  neceffarily  requires 
dipping.  We  are  fully  fenfible  at  theiame  time,  that 
this  fenfe  has  been  controverted  by  many  men  of  emi- 
nent abilities ;  notwithflanding^  we  think  the  evidence 
greatly  preponderates  in  our  favour.  Nor  fhall  we 
think  it  a  difficult  tafk  to  prove  the  fenfe  for  which  we 
plead,  from  Pssdo-baptifts  themfelves ;  and  that  too, 
from  fome  as  learnec,  and  judicious  as  any  whofe  names 
adorn  the  biographical  page.  This  kind  of  evidence 
I  conclude  you  can  have  no  reafonable  objedion  to,  be- 
caufe  you  cannot  fufpeft^them  of  any  defign  again  ft 
themfelves,  nor  will  they  make  any  conceffions  to  fen- 
timents  which  they  oppofe,  farther  than  truth  obliges 
them  to  ;  therefore,  I  may  fay  of  their  evidence  in  the 
prefent  cafe,  as  David  did  of  Goliah's  fword,  there  is 
none  like  it, 

I  may  have  occafion  hereafter  to  mention  fome  wri- 
ters of  a  much  earlier  date,  but  I  fliall  here  begin  with 
Luther.  In  his  tranflation  of  the  New  Teftament,  he 
has  rendered  the  Greek  work  to  baptize  by  the  Ger- 
man taufen^  and  in  his  words  he  hath  exprefsly  decla- 
red, that  the  baptifmal  verb  taufen,  fignifies  to  immerfe, 
or  to  plunge  into  the  water.*  Thus  Matt.  iii.  i.  Zu- 
der  zcit  kam  Johannes  der  taiiffer  ;  In  thofe  days  came 
John  the  dipper.  To  this  we  may  add  the  teltimony 
of  the  Genevian  oracle,  Calvin,  who  fays,  "  the  word 
battize  fignifies  to  dip  :  and  it  is  certiiin  that  the  man* 

»  On.  Dc  baptifmo.  in  Robinfon's  Hift.  Bap.  p.  \y.. 


53 

ner  of  dipping  wasufed.of  the  ancient  churchf." 
Shall  I  add  to  this,  the  teftimony  of  that  celebrated 
Profeflbr  of  divinity,  Witfius.  "  It  cannot  be  denied 
(faith  he)  that  the  native  fignification  of  the  word  Bap- 
tien  and  Baptizein,  is,  to  plunge,  to  dipj.'*  Full  to 
the  fame  point  are  alfo  the  words  of  Vitringa.  "  The 
acl  of  baptizing,  is  the  immerfion  of  believers  in  water. 
This  expreffes  the  force  of  the  word.  Thus  alfo  it 
was  performed  by  Chriftand  his  Apoftles.'*|| 

If  you  pleafe,  we  will  now  look  at  the  ancient  Helve- 
tia Confeffion,  firfl  written  in  the  year  1536,  by  or  un- 
der the  direction  of  Bucer,  ten  years  before  the  death 
of  Luther,  and  afterwards  publiihed  again  by  the  paf- 
tors  of  Zurich,  in  1566  :  in  which  we  have  the  follow- 
ing unequivocal  declaration :  "  Baptifm  was  inftituted 
and  confecrated  by  God,  and  the  firfl  that  baptized 
was  John,  who  dipped  Christ  in  the  water  in 
'Jordan  ;  from  him  it  came  to  the  Apoftles,  who  alfo 
did  baptize  with  water.'* 

The  Confeffion  of  Saxony,  written  by  Melandhon, 
in  the  year  1551,  perfectly  agrees  with  the  above;  I 
will  now  tranfcribe  it.  "  Baptifm  is  an  entire  aftion, 
to  wit,  a  dipping,  and  the  pronouncing  of  thefe  words, 
I  baptize  thee  in  the  Name  of  the  Father ^^  and  fo  on*. 
Thefe  two  laft  are  not  to  be  confidered  merely  as  the 
teftimony  of  two  men,  or  two  particular  churches,  but 
as  including  a  number  of  churches  in  two  large  diftrifts. 

As  Mr.  Poole  was  juftly  efteemed  a  learned  and 
critical  expofitor,  you  will  perhaps  be  willing  to  hear 
his  opinion  in  the  prefent  cafe.  "  A  great  part  (faith 
he)  of  thofe  who  went  out  to  hear  John,  were  baptized^ 
that  is,  dipped  in  Jordan,'^  "  To  be  baptized  is  to 
be  dipped  in  water ;  metaphorically,  to  be  plunged 
in  alHidions  :  I  am,  faith  Chrifl,  to  be — overwhelmed 
with  fufferings  and  afflidionsf ."     To  this  we  may  add 

^  Inftitut.  Chrift.  Relig.  L.  iv.  C.  xv.  \  jg. 
;  (Econom.  Feed.  L.  iv.  C.  xvi.  %  13. 
''  Aphorifml  Samfl.  Theolog.  Aphorif.  884.111  Booth. 
*  Hnrmony  of  ConfefTions,  Pi  395,  404. 
f  Annot    on  Njatt.  iii.  6.  and  xx.  2s. 


54 

the  teftimony  of  Mr.  Daniel  Rogers  :  "  None  (faith 
he)  of  old  were  wont  to  be  fprinkled  ;  and  I  confefs 
myfelf  unconvinced  by  demo nft ration  from  fcripture 
for  Infant-fprinkling.  It  ought  to  be  the  churche*s 
part  to  cleave  to  the  inftitution,  which  is  dipping  ;  and 
he  betrays  the  church,  whofe  officer  he  is,  to  a  difor- 
derly  error,  if  he  cleave  not  to  the  inftitution,  which 
is  to  xlip.  That  the  minifter  is  to  dip  in  water  as  the 
meetell  acl,  the  word  baptizo  notes  it.  For  the  Greeks 
wanted  not  other  words  to  exprefs  any  other  a£t  be- 
fide  dipping,  if  the  inftitution  could  bear  it."  ",To 
dip  therefore  is  exceeding  material  to  the  ordinance  ; 
which  was  the  ufage  of  old,  without  exception  of  coun-. 
tries,  hot  or  cold*.** 

The  above  quotations  are  all  made  from  Psedo-bap- 
tlft  writers,  to  which  I  wifti  to  add  one  obfervation  from 
a  late  learned  hiftorian  : — "  A  linguift  (fay's  he)  de- 
termines himfelf  by  his  own  knowledge  of  the  Greek 
language,  and  an  illiterate  man,  by  the  beft  evidence 
he  can  obtain  from  the  teftimony  of  others,  whom  by 
his  condition  he  is  obliged  to  truft. 

"  To  the  latter  it  is  fufficient  to  obferve,  that  the 
word  is  confeflfedly  Greek,  that  native  Greeks  muft  un- 
derftand  their  own  language  better  than  foreigners, 
and  that  they  have  always  baptized,  and  do  yet  baptize, 
by  immerfion.  This  is  an  authority  for  the  meaning  , 
of  the  word  infinitely  preferable  to  that  of  European 
lexicographers  ;  fo  that  a  man,  who  is  obliged  to  truft 
human  teftimony,  and  who  baptizes  by  immerfion,  be- 
caufe  the  Greeks  do,  underftands  a  Greek  word  exact- 
ly as  the  Greeks  themfelves  underftand  it  ;  and  in  this 
cafe  the  Greeks  are  unexceptionable  guides,  and  their 
pradice  is  in  this  inftance  fafe  ground  of  adionf.** 
This  laft  remark  is  confirmed  by  Dr.  Wall,  who  aflures 
us  that  "  The  Greek  church,  in  all  the  branches  of  it, 
in  Europe,  Afia,  Egypt  and  Ethiopia,  has  always   pre- 

•Treatifcof  thetvvo  Sac.  Part  I.  Chap.  v.  and  vili.  in  Booth's  Pscdo- 
bap.  Hxam.  p.  23. 

+  Robinfon's  Hift.  of  ^aptifmi  p   5,  6. 


55 

iei'ved  the  cuftom  of  dipping  infants  In  baptlfm,  that 
were  in  health,  and  able  to  bear  it."{  By  the  term 
alivays,  we  mufl  underlland  from  the  time  when  they 
firfl  began  to  baptize  infants. 

I  will  not  for  the  prefent  trouble  you  with  any  more 
quotations  from  P^edo-baptifts,  but  will  hold  myfelf 
engaged  to  produce  five  times  as  many,  whenever  there 
ihall  be  a  reafonable  demand.  I  conclude,  if  human 
teftimony  can  ellabliih  any  point,  we  mud  allow,  from 
the  difinterefted  nature  of  the  evidence  now  confidered, 
that  the  native  fignification  of  the  Greek  verb  baptize^ 
(which  muft  determine  the  proper  fenfe  of  our  Engliih 
word  to  baptize)  to  be  fairly  fettled. 

If  the  inllitution  requires  no  more  than  to  fprinkle 
a  few  drops  of  water-in  the  face,  any  perfon  muft  be 
ftangely  fuperftitious  to  be  immerfed.  And  on  the  other 
hand,  if  it  does  really  require  immerfion,  then  thofe 
who  only  fprinkle  muft  fall  materially  ftiort,  and  have 
fcarcely  the  (liadow  of  the  ordinance.  To  fuppofc 
that  fprinkling,  pouring,  or  immerfion,  are  all  indiffe- 
rent, is  in  fact  to  fuppofe  that  nothing  is  comftianded  j 
or  at  leaft  no  more  than  fprinkling-}-.  When  perfons 
believe  this,  there  is  an  end  to  immerficn  ;  for  men 
are  not  generally  fond  of  doing  more  than  is  required* 
This,  Sir,  your  practice  demonftrates.  You  believe 
either  way  anfwers  the  inftitution  ;  but  you,  with  oth- 
er Paedo-baptifts  in  general,  choofe  fprinkling  ;  I  think 
it  probable  that  I  ftiould  do  the  fame,  could  I  be  con- 
vinced that  your  views  were  right.     It  is  alfo  probable, 

:f  Defence  of  Hift.  of  Infant. baptifm,  p.  14.S. 

t  The  three  terms  in  difpute  are  all  ufed  in  L«v.  \\.  6,  7,  in  the  follow- 
ing manner  ;  *'  And  the  prieft  thall  (bap/ei)  dip  his  finger  in  the  blood, 
and  (profranei )  fprinkle  of  the  blood  feven  times  before  the  Lord  ; — and 
rtiall  (ekcheei  [a]  )  pour  all  the  blood  of  the  bullook  at  the  bottom  of  th? 
altar. 

That  thefe  rites  were  not  the  fame  and  to  be  ufed  indifferently,  the  fol- 
lowing familiar  tranrpolition  will  abundantly  fhow  :  — -  And  the  prieft  ftiali 
four  his  finger  in  the  blood,  and  (hall  dip  of  the  blood  feven  times  be- 
fore tiie  Lord  ;  and  Ihall  fprinkle  all  the  blood  »t  the  bottom  of  th« 
altar. 

[i.yStptuagi?tnt  in  Uc, 


56 

that  John  the  baptifl,  Chrift  and  his  Apoftles,  Philip, 
and  the  ancient  Chriftians,  had  they  viewed  the  matter 
in  the  fame  Hght  which  you  do,  would  have  invariably 
adminiftered  it  by  fprinkJing  :  for  there  could  have 
been  no  poffible  occafion  which  would  have  required 
immerfion,  in  cafe  the  other  way  would  equally  well 
exprefs  the  defign. 

From  a  careful  retfofpeclion  of  the  arguments  made 
ufe  of  in  the  courfe  of  this  lengthy  Sedion,  the  candid 
•will  be  able  to  judge,  whether  we  are  unreafonable,  in 
faying  that  inwierfton   is  effential  to   the  right  admini-' 
ftration  of  the  ordinance.     That  I  have  not  exaggera- 
ted fober  fadt,  will  be  made  evident  by  a  quotation 
which  I  Ihall  now  fubjoin.*     Dr.  Wall,  who  has  been 
mentioned,  was  fo  highly  efleemed  by  the  EngHfh  cler* 
gy  for  his  learning  and  zeal  in  defending  Infant-bap- 
tifm,  that  in  a  general  convocation j   Feb.    9,    1706, 
they  palled  the   following  vote ;  "  Ordered,  That  the 
thanks  of  this  houfe  be  given  to  Mr.  Wall,   Vicar   of 
Skoreham  in  Kent,  for  the  Learned  and  excellent  book 
he   hath*  lately   written   concerning  Infant-baptifm.*' 
Yetnotwithftanding  this  gentleman's  profound  learn- 
ing, and  all  the  advantages  he  had   derived  from    his 
painful  refearch  into  the  remotefl  depths  of  antiquity, 
to  procure  materials  of  defence, — he  was  obliged  to  ac- 
knowledge, that  Dr.  Gale  had  drawn  him  into  a  dif- 
pute  upon  the  mode  of  baptifm,  "  wherein  (faith  he) 
he  he  knew,  that  the  examples  of  fcripture  and  other 
antiquity,  and  the  full  perfuafion  of  that   people,  and 
of  all  the  Eaftern  church  to  this  day,  is  on  his  fide; 
and  I  had  the  difadvantage  to  plead  for  a  way  of  bap- 
tifm, of  which  the  bed  I  could  fay,  was,  that  it  wasfuf- 
ficient  for  the  elTence  of  baptifm  ;  but   could  not  de- 
ny the  other  (except  in  the  cafe  of  danger  of  health) 
to  be  the  fitted*.'*     It   muft   be   acknowledged,  that 
Dr.  Wall  was   under  .mod  painful   difad vantages   in 
vindicating  his  caufe :  for  he  had  not  only  to   oppofe 

•  Pefence  of  the  Hift.  Inf.  Bap.  p.  404. 


57 

the  learned  Dr.  Gale,  but  the  full  convI£lion  of  his  own. 
mind,  that  fcripture  example,  and  the  whole  current 
of  antiquity,  were  againfl:  him. 

Upon  the  whole,  this  much  is  certain,  that  there  is 
neither  exprefs  command,  or  example,  either  in  the 
law  of  Moles,  or  in  the  gofpel  of  Jefus  Chrifl,  to  fprin- 
kle  water  upon  new-born  infants,  as  an  initiating  feal 
of  any  covenant  whateverf .  Therefore,  we  may  fay 
with  Dr.  Whitby,  whofe  words  fliall  clofe  this  Sedion 
— "  The  argument  is  always  good  :  We  read  of  no 
fuch  dodrine  in  the  fcripture  ;  therefore  it  neither  is, 
nor  can  be  any  article  of  faith,  becaufe  we  have  no  oth- 
er rule  of  faith  befides  the  holy  fcripturesj." 

+  It  is  abundantly  evident,  tliat  many  perfons  who  were  born  of  Chrif- 
tian  parents,  and  educated  in  the  Chriftian  faith,  were  not  .baptized  until 
they  came  to  adult  years,  and  made  a  perfonal  profelfion. 

Helena,  the  mother  of  Conftantine,  was  a  very  devout  and  zealous 
Chriftian,  yet  he  was  not  baptized  upon  her  faith.  Nor  did  he  dedicate 
his  own  children  to  God  in  baptifm  by  virtue  of  bii  faith  :  for  we  are  in- 
formed by  Socrates,  that  his  fon  Conftantius,  whofucceeded  his  father  ia 
the  empire,  was  baptized  by  Euzoius  when  he  was  preparing  for  hisexpe- 
ditivn  a^alnii  Julianus,  and  immediately  after  ended  his  life  at  Mopfiu 
crenia,  twenty.fiveyearsafier  the  death  of  his  father.-i— £<■<•/.  Hiji.  Lit. 
ti.  Chap,  xlvii. 

Bafil,  thefonof  Bafilibilhop  of  Nicexic,  was  baptized  in  Jordan  when 
far  advanced  in  years. 

Gregory  the  great,  the  fon  of  Gregory,  bifliop  of  Nazianicen,  was  borrt 
while  his  father  was  bifhop,   and  yet  not   baptized  until  he  was    twenty, 

fomefay  thirty  years    old. See  OJiander's  Book,    Cent.  iy.    L.  3.    and 

Roil  ft/on' s  Hijl.  p.  z^o. 

Grotius  fays,  that  Chryfoftom  was  born  of  believing  parents,  and  was 
educated  by  Melitius,  abilhop,  yet  not  baptized  till  the  age  of  twenty- 


one. 


Erafmusteftifies,  that  Jerom  was  born  in  the  city  ofStridon,  of  Chrif- 
tian parents,  was  brought  up  in  the  Chriftian  religion,  and  was  baptized 
ifi  the  thirtieth  year  oi"  his  age. 

VolTius  affirms,  that  Nedlarius  was  chofen  bifhop  of  Conftantinople  be- 
fore he  was  baptized. 

Theodofius,  the  emperor,  was  born  in  Spain  ;  his  parents  were  both 
Chriftians,  and  from  his  childhood  had  been  trained  up  in  the  Niceae 
faith  ;  was  baptized  at  Theifalonica,  by  Achalio,  when  he  was    upwards 

of  thirty  years  old. Vide  Juitius,   Jtenitr,   /»,  68,    Rob.f.Z^G.     Eccl, 

HiJi.  Lib.  V.  Chap.  vi. 

X  Annot.  in  Matt.  vi.  9. 

H 


t  SHALL  now  lay  before  the  reader  fsjne  cxtrocts^  taken 

frojn  '•^  A  Dijfertation  on  the  fcriptural  qualifications 

for  admijfion  and  accefs  to  the    Chrifiian  facraments, 

life. — By  Nathaniel  Emmons^  A.  M.  Mini/ier  of 

the  Gofpel  in  Franklin,**  ( Maffachufctts  ;)  as'  his  tef 

iimony  in  favour  of  the  Bapti/is, 

"As    CERTAIN   ALSO   OF   VOUR   OWN    POETS  HAVi  SA!D." 

St.  Paul. 


CHAPTER    1. 

'^  A  definition  of  the  Church*    ■ 

THE  fcrlptiire  ufes  the  term  church  in  three  Iqw- 
fes,  which  have  fome  reference  to  the  lubject  be^ 
fore  us,  and  which,  therefore,  deferve  to  be  diflinct- 
ly   confidered. 

I.  The  fcripture  fometimes  ufes  the  term  church, 
to  fignify  the  whole  num'ber  of  mankind  who  fhall 
finally  be  fanclified  and  faved.  The  Apoftle,  fpeak- 
ing  of  Chrifl*s  fupremacy,  EpheH  i.  22,  23,  fays, 
*'  That  God  hath  put  all  things  under  his  feet,  and  giv- 
en him  to  be  head  over  all  things  to  the  church**  In 
the  third  chapter,  he  further  fays,  "  That  God  crea- 
ted all  things  by  Chrifl:,  to  the  intent  that  now  unto 
the  principalities  and  powers  in  heavenly  places,  might 
be  known  by  the  church  the  manifold  wifdom  of  God.'* 
And  in  the  next  chapter  but  one  he  fays  again,  "  Huf- 
bands,  love  your  wives,  even  as  Chrifl  loved  the  church, 
und  gave  himfelf  for  it  ;  that  he  might  fanftify  and 
cleanfe  it  with  the  wafhing  of  water  by  the  word,  that 
he  might  prefent  it  to  himfelf  a  glorious  church,  not 
having  fpot  or  wrinkle,  or  any  fuch  thing  ;  but  that  it 
ihould  be  holy  and  without  blemifh/*  In  each  of  thefe 
paffages,  the  Apoftle  ufes  the  word  church,  to  compre- 
hend all  the  eled,  who  fliall  finally  be  brought  to  the 
kingdom  of  glory.  And  this  is  what  is  called  the  uni- 
*verfa!  ifivifibk  church. 


59 

2.  By  the  church,  the  fciripture  fometiines  intends 
the  whole  number  of  God's  profejjin^  people  in  all 
parts  of  the  world.  While  the  Jews  were  the  only 
profefling  people  in  the  world,  they  were  called  the 
church  of  God.  Hence  the  Apoftle,  Heb.  ii.  i2,  re- 
prefents  Chrift  as  faying  to  Ifrael,  "  I  will  declare  thy 
name  unto  my  brethren,  in  the  midft  of  the  church 
will  I  fmg  praife  unto  thee."  OfMofes  it  is  faid, 
*'  This  is  he  that  was  in  the  church  in  the  wildernefs." 
In  I  Cor.  i6i.  28,  the  Apoftle  fays,  "  God  hath  fet 
fome  in  the  church,  firfl  apoftles,  fecondarily  prophets, 
thirdly  teachers,  after  that  miracles,  &c."  And  fpeak- 
ing  of  himfelf  as  a  perfecutor,  he  fays,  "  I  am  the  leail 
of  the  Apoftles,  that  am  not  meet  to  be  called  an  apof- 
tle, becaufe  I  perfecuted  the  church  cf  God."  The 
church  here  means  God's  profeifmg  people,  or  the 
univerjal  vifible  church-^     But, 

3.  The  church  is  more  commonly  ufed  in  the  New- 
Teftament,  to  fignify  a  particular  fociety  of  chriftians, 
who  ufually  meet  in  one  place  to  worfliip  God,  and  en- 
joy the  ordinances  of  the  gofpel.  Thus  we  read  of  the 
church  of  God  at  Corinth,  of  the  church  of  the  Thef- 
falonians,  and  of  the  feven  churches  of  Afia.  Thefe 
were  all  congregational  churches,  or  fuch  fmall  focie- 
ties  of  chriftians  as  might  conveniently  come  together 
for  religious  worlhip. 


CHAPTER     II. 

The  covenant  of  grace  conftdered. 

Sec  t.     I. 

The  general  nature  of  covenanting, 

THERE  is  a  wide  diftinction  between  covenants, 
declarations,  and  promifes.  A  fnnple  declaration  cre- 
ates no  obligation,  but  only  exprefles  the  prefent  in- 
tention of  the  mind.  If  a  man  declare  today,  in  the 
prefence  of  others,   that  he  will  go  to  a  certain  place 


6o 

tomorrow,  this  fimple  declaration  lays  him  under  no 
more  obligation  to  go  to  the  place  mentioned,  than  if 
his  intention  had  lain  a  fecret  in  his  own  breaft.  It 
he  alters  his  intention,  he  may  perhaps  be  charged 
•with  ficklenefs,  but  not  with  faliehood.  An  abfoiute 
promife  excites  expedation,  and  of  courfe  creates  ob- 
ligation. When  a  man  makes  an  abfoiute  promife,  he 
binds  himfelf  to  the  perfon  to  whom  he  makes  h.  And 
that  perfon  may  either  diffolve,  or  confirm  his  obliga- 
tion to  fulfil  his  engagement.  A  conditional  promife 
is  made  upon  the  fuppofition  of  a  certain  contingency, 
and  becomes  binding,  only  in  cafe  that  contingency 
happens.  Suppofe  a  man  (hould  promife  to  do  a  cer- 
tain piece  of  work  for  his  neighbour,  provided  he 
fhould  procure  affiflance,  or  recover  his  health  ;  in  that 
cafe,  the  obHgation  to  performance  would  depend  en- 
tirely upon  the  taking  place  of  the  contingency,  upon 
which  it  was  made. 

But  a  covenant  is  a  mutual  contrad,  flipulation,  or 
agreement,  between  two  or  more  parties,  by  which 
they  bind  themfeives  to  eJich  other,  upon  certain  con- 
ditions. Every  covenant  requires  the  confent  of  the 
parties  concerned.  If  a  covenant  be  propofed  by  one 
party,  but  is  rejefted  by  the  other,  there  is  no  cove- 
nant made,  nor  either  party  holden.  Mutual  confent 
is  the  only  thing  which  gives  fanftion  to  a  covenant. 
But  after  the  parties  have  given  their  mutual  con- 
fent, the  covenant  is  confirmed,  and  neither  of  them 
can  refufe  a  performance  of  the  conditions,  without  a 
violation  of  their  covenant  engagements. 

Thefe  are  the  peculiar  properties,  which  diflinguifh 
a  covenant  from  a  mere  promife,  or  a  mere  declara- 
tion ;  and  which  are  eifential  to  every  fpecies  of  cove- 
nanting, whether  human  or  divine.  A  covenant  be- 
tween God  and  man  is  of  the  fame  general  nature,  as 
a  covenant  between  man  and  man.  Qod  can  no  more 
enter  into  covenant  with  men,  without  their  perfonal 
confent,  than  they  can  enter  into  covenant  with  each 
other,  without  their  perfonal  confent.     If  we  meet 


» II  i»» 
with  any  thing  in  fcripture  therefore,  which  is  called 
a  covenant,  but  which,  at  the  fame  time,  does  not  con* 
tain  a  mutual  promife  or  engagement  between  two  or 
more  parties,  we  are  obliged,  by  the  nature  of  the  cafe, 
to  explain  it  in  a  figurative,  rather  than  a  literal  fenfe. 
Thus  the  promife  which  God  made  to  Noah,  that  he 
would  never  deflrqy  the  world  again  by  a  flood,  is 
called  in  fcripture  a  covenant,  and  the  rainbow  is  re- 
prefented  as  a  token  or  feal  of  the  covenant.  But  fmce;' 
we  find  this  divine  proniife  was  made  without  any  pro- 
mife or  confeut  on  man's  part,  we  are  compelled  to 
confider  it  as  an  abfolute  promife,  and  not  as  a  proper 
or  literal  covenant.  God  often  fpeaks  after  the  man- 
ner of  men,  and  ufes  words  in  i  large  or  figurative 
fenfe,  when  the  natural  connections  in  which  they 
ftand,or  the  particular  fubjed  to  which  they  are  ap- 
plied, will  clearly  determine  their  proper  meaning. 

But  fome,  however,  object  againft  the  placing  of 
human  and  divine  covenants  upon  the  fame  founda- 
tion. They  argue  that  God,  who  is  a  fovereign,  has 
a  right  to  take  his  creatures  into  covenant,  without 
their  previous  confent.  This  is  the  fentiment  of 'a  ve- 
ry ingenious  and  elegant  writer.  Speaking  upon  the 
fubjed,  he  aiks,  "  Has  not  God  a  right  to  enjoin  fuch 
duties  as  his  wifdom  fees  fit  ?  Muft  he  confult  hjs  crea- 
tures, to  knov.'  what  laws  he  may  make  for  them  ?  Was 
not  the  covenant  in  the  plains  of  Moab,  made  with 
little  ones,  as  well  as  with  the  men  of  Ifrael  ?  With 
thofe  who  were  not,  as  well  as  with  thofe  who  were, 
then  prefent  I  Are  there  not  moral  obligations  which 
refult  from  our  rational  nature,  and  from  our  place  in 
the  creation,  as  well  as  from  ourfpecial  covenant  rela- 
tion to  God  ?  Shall  we  conclude  that  all  thefe  obliga- 
tions are  void,  for  want  of  our  previous  confeiu  ?  To 
contrad  between  man  and  man,  who  Hand  on  the  foot 
of  equahty,  mutual  confent  is  necefiary  :  but  God  is 
a  fovereign.  When  he  promifes  us  certain  ble^lings, 
and  enjoins  particular  duties,  as  conditions  of  the  blef^ 
fings,  he  takes  us  into  covenant,  whether  we  had  pre- 


iSz 

vioufly  confented  ornot*/*  The  force  of  this  reafon- 
ing  depends  on  three  gropbfitions,  the  truth  of  which 
we  will  dillindly  confider. 

1 .  That  God  has  a  right  to  lay  mankind  under  cov- 
enant obligation,  by  his  own  fovereign  aft. 

2.  That  he  has  a  right  to  bring  mankind  into  cov- 
enant, without  their  confent.     And, 

3.  That  he  brought  fome  of  the  children  of  Ifrael 
into  covenant,  in  this  fovereign  way. 

1.  Let  us  confider  whether  it  be  true,  that  God  has 
fi  right  to  lay  mankind  under  the  obligations  of  a 
covenant,  by  his  own  fovereign  aft.  It  is  readily  al- 
lowed, that  God'  has  a  right  to  give  fuch  laws  and  to 
grant  fuch  favors  to  men,  as  his  infinite  wifdom  fees 
beft.  But  the  obligations  which  refult  from  fuch  afts 
of  divine  fovereignty,  are  totally  different  from  the  ob- 
ligations which  men  lay  upon  themfelves,  by  a  cove- 
nant tranfaftion.  When  they  covenant  with  God, 
they  voluntarily  promife  to  obey  his  commands.  And 
it  is  this  voluntary  promife,  which  creates  the  bond  of 
the  covenant.  Though  G'od  has  a  right  to  command 
men  to  covenant,  yet  his  command,  without  their  con- 
fent, cannot  lay  them  under  covenant  obligations.  As 
God  is  not  obliged  to  enter  into  covenant  with  his  crea- 
tures, fo  his  entering  into  covenant  with  them  is  an 
aft  ,of  condefcenfion.  In  this  fenfe,  he  does  not  enter 
into  covenant  with  his  creatures,  on  the  foot  of  equal- 
ity. But  though  we  admit  his  condefcenfion,  yet  we 
deny  his  fovereignty,  in  his  covenant  tranfaftions. 
When  he  condefcends  to  covenant  with  his  creatures, 
he  always  covenants  with  them  on  the  equal  terms  of 
mutual  confent.  For  it  is  impofTible,  in  the  nature  of 
things,  that  he  fliould  make  a  covenant,  any  more  than 
a  promife,  for  his  creatures,  by  his  own  fovereign  aft. 

2.  Let  us  confider  whether  it  be  true,  that  God^an 
bring  mankind  into  covenant,  without  their  confent. 
This  is  fuppofed  in   the   reafoning  above.     "  When 


*  DoiftorLathrep's  Difcourfe  in  the  American  Preacher,  page  58,  59. 


6^ 

God  promifes  us  certain  bleffirigs,  and  enjoins  particu- 
lar duties,  as  conditions  of  the  bieffings,  he  takes  us  in- 
to covenant,  whether  we  had  previoufly  confented  or 
not.'*  The  language  of  this  proportion  is,  that  when 
God  propofes  a  covenant  to  men,  he  actually  takes 
them  into  covenant,  whether  they  accept  or  reject  the 
propofal.  This,  we  have  jufl  fliown,  is  not  within  the 
province  of  divine  fovereignty. 

But  we  would  futher  obferve,  if  God  takes  men  in- 
to covenant  by  the  bare  propofal  of  it,  then  he  takes 
every  perfon  into  covenant  to  whom  he  fends  the  gof- 
pel.  For  the  gofpel  "  promifes  certain  bieffings,  and 
enjoins  certain  duties,  as  conditions  of  the  bieffings," 
to  all  to  whom  it  is  fent.  But  have  all  the  Jews  and 
Gentiles,  who  have  heard  and  rejected  the  gofpel,  been 
taken  into  covenant  ?  Have  all  the  thieves,  and  drunk- 
ards, and  deifts,  and  atheifts,  who  have  heard  the 
gofpel  in  this  land,  been  taken  into  covenant  ?  If  this 
be  true,  then  they  are  all  vifible  faints,  and  have  a  right 
of  accefs  and  admiffion  to  fpecial  ordinances ;  and  we 
ought  to  receive  them  to  baptifm  and  the  Lord's  fup- 
per.  This  confequence  neceffarily  flows  from  the 
principle,  that  God  takes  men  into  covenant  by  propo- 
fmg  the  covenant  to  them,  whether  they  receive  or 
reje6l  the  propofal.  But  if  it  be  abfurd  to  call  and 
treat  the  openly  vicious  and  profligate  as  vifible  faints  ; 
then  it  is  equally  abfurd  to  fuppofe  that  God  can  bring 
mankind  into  covenant,  without,  and  contrary  to  their 
own  confent.     It  only  remains  to  inquire, 

3.  Whether  it  be  true,  tliat  God  indeed  took  fome 
of  the  children  of  Ifrael  into  covenant,  who  neither 
heard  nor  confented  to  the  covenant.  This  is  fuppo- 
fed.  And  the  fuppofulon  is  entirely  built  upon  that 
noted  paflage  in  the  xxixth  of  Deuteronomy.  "  Nei- 
ther with  you  only  do  I  make  this  covenant  and  this 
oath  :  But  with  him  that  fl;andeth  here  with  us  this 
day  before  the  Lord  pur  God,  imd  alfo  with  him  that  is 
not  hereixfithus  this  day.'*  The  plain  literal  meaning 
©f  this  text  of  fcriptufe  is,  that  God  entered  into  cov- 


^4 

enant  with  fome  of  the  Ifraelkes,  who  neither  hear^ 
nor  confented  to  the  covenant.  But  we  cannot  ad» 
mit  this  literal  fenfe  of  the  paflage,  for  various  reafons. 

1.  Becaufe  it  is  contrary  to  the  nature  of  things,  that 
God  ihould  take  men  into  covenant,  without  their 
knowledge  and  confent.  This  is  evident  from  what 
has  been  faid  under  the  two  lafl:  particulars.  And 
whenever  any  paflage  of  fcripture,  in  its  Hteral  fenfe, 
contradi£ls  the  nature  of  things,  we  always  fuppofe  we 
ought  to  look  out  for  fome  different  meaning. 

2.  It  appears  from  the  preceeding  words,  that  God 
required  all  who  were  prefent  to  give  their  explicit  con- 
fent to  the  covenant.  "  Ye  fland  this  day  all  of  you 
before  the  Lord  your  God  ;  your  captains  of  your 
tribes,  your  elders,  and  your  officers,  with  all  the  men 
oflfrael,  your  little  ones,  your  wives,  and  thy'ftranger 
that  is  in  thy  camp,  from  the  hewer  of  thy  wood,  unto, 
the  drawer  of  thy  water  :  That  thou  fhouldeft  enter 
into  covenant  with  the  Lord  thy  God,  and  into  his  oath, 
■which  the  Lord  thy  God  maketh  with  thee  this  day." 
According  to  the  reprefentation  here,  God  propofed 
the  covenant  to  the  Ifraelites,  and  required  them  to 
give  their  explicit  confent  to  it.  And  agreeably  to  the 
divine  injundion,  they  all  avouched  theLordto  be  their 
God,  and  to  keep  the  covenant  and  the  oath  which  he 
propofed  to  them.  But  why  all  this  formality  and  fo- 
lemnity,  if  there  were  no  occafion  for  it  ?  And  there 
was  no  occafion  for  it,  if  God  could  have  taken  them 
into  covenant  without  their  knowledge  and  confent. 

3.  It  appears,  by  a  {landing  ftatute  in  Ifrael,  that 
God  meant  to  take  that  people  into  covenant,  from 
generation  to  generation,  by  their  own  explicit  confent. 
This  ftatute  is  in  Deut.  xxxi.  9, — 13.  And  Mofe« 
wrote  this  law,  and  delivered  it  unto  the  priefts  the 
fens  of  Levi,  which  bare  the  ark  of  the  covenant  of  the 
Lord,  and  unto  all  the  elders  oflfrael.  And  Mofes 
commanded  them,  faying.  At  the  end  of  fevcn  years, 
jn  the  folemnity  of  the  year  of  releafe,  in  the  feaft  ot 
tabernacles,  when  all  Ifrael  is  come  to  appear  before- 


tYie  Lord  thy  God,  in  the  place  whichhe  fliall  choofe  ; 
thou  (halt  read  this  law  before  all  Ifrael  in  their  hearing. 
Gather  the  people  together,  men,  and  ivomen,  and  chil- 
dren, and  thyftranger  that  is  within  thy  gates,  that  they 
may  hear^  and  that  they  may  learn,  and  fear  the  Lord 
your  God,  and  obfef  ve  to  do  all  the  words  of  this  law  ; 
and  that  their  children,  which  have  not  known  any  thing, 
may  hear,  and  learn  to  fear  the  Lord  your  God,  as  long 
as  ye  live  in  the  land  whither  ye  go  over  Jordan  to 
polfefs  it/*  All  the  circumftances  here  mentioned 
naturally  lead  us  to  fuppofe^  that  this  reading  of  the 
law  was  defigncd  to  give  the  adult  an  opportunity  of 
renewing,  and  the  youth  an  opportunity  of  entering  in- 
to covenant  with  God;  It  was  t©  be  on  the  fabatical 
year,  which  was  devoted  to  religious  duties*  It  was  to 
be  in  a  particular  place  appointed  by  God.  And  it 
was  to  be  for  the  particular  benefit  of  the  children  or 
youth.  Such  a  reading  of  the  law  was  calculated,  in. 
a  peculiar  manner,  for  covenanting.  And  no  doubt  it 
was  appointed  for  the  efpecial  purpofe  of  giving  every 
youth  in  Ifrael,  from  feven  to  thirteen  years  of  age,  an 
opportunity  of  making  a  publick  and  explicit  covenant 
with  God.  Hence  there  is  no  reafon  to  fuppofe  thaf 
any  of  the  Ifraelites,  from  Mofes  to  Chrifl,  were  evec 
taken  into  covenant  without  their  knowledge  and  con- 
fent. 

4.  If  we  underiland  the  text  under  confideration  in 
a  literal  fenfe,  it  will  prove  more  than  the  advocates  of  , 
the  literal  fenfe  will  be  willing  to  admit.  The  plain 
literal  declaration  is,  that  God  entered  into  covenant 
with  him  that  was  abfent,  as  well  as  him  that  was  pre- 
fent.  And  this  will  prove,  that  God  may  take  men  as 
well  as  infants,  into  covenant  without  their  knowledge 
and  confent.  But  moll,  if  not  all  the  advocates  for  the 
literal  fenfe,  do  not  wifh  to  extend  the  argument  fo  far. 
All  that  they  ever  adduce  it  to  prove  is,  that  God  may 
take  infants  into  covenant,  without  their  loiowledge 
and  confent.     They  generally  fuppofe,  that  adult  per«? 

I 


66 

fons  cannot  be  taken  into  covenant  without,  and  mucti 
lefs  contrary  to,  their  own  voluntary  engagements. 
This  is  certainly  Dr.  Hemmenway's  opinion;  For  he 
fays,  page  1 1,  i2,  "  Though  the  propoials  of  the  cove- 
nant are  of  important  concernment  to  all  mankind,  ef- 
pecially  to  thofe,  who  have  offers  of  divine  grace  made 
to  them,  yet  a  rejeded  tender  of  the  covenant  does  not 
give  one  an  intereft  in  it.  And  though  the  call  of  the 
gofpel  lays  a  bond  of  duty  on  all  to  whom  it  is  {t\\t,yet 
ibe  bond  of  the  covenant,  as  the  exprelTion  is  commonly 
underftood,  properly  lies  only  on  thofc  who  have  corns 
under  vows  or  engagements  of  obedience,  either  by 
their  ownperfonal  a6t,  or  by  the  reJHpitlatioyi  of  thofe  wha 
are  author  fed  to  eft  for  thenu  When  thofe  who  are 
not  under  covenant  bonds  difobey  the  call  of  the  gof- 
pel to  them,  requiring  their  confent  to  its  propqfed,.  they 
are  guilty  of  refufmg  the  covenant.  But  when  thofe 
v/ho  are  under  covenant  bonds  violate  them,  they  are 
guilty  of  perfidioufly  breaking  the  covenant.  A  cir- 
cumltance  which  enhances  their  difobedience.'*  The 
Doctor  here  fuppofes,  that  none  but  infants^  who  have 
fome  to  refiipulate  for  them,  can  be  taken  into  covenant 
without  confentingtothe  covenant.  Asto  adults,  who- 
are  capable  ©fading  for  themfelves,  he  is  clearly  of 
the  opinion,  that  nothing  fliort  of  their  own  voluntary" 
2idi,  Can  bring  them  under  the  bond  of  the  covenant.' 
But  if  the  text  before  us  proveS;^  that  infants  may  be 
brought  into  covenant- without  their  knowledge  and 
confent,  then  it  equally  proves,  that  any  adult  perfons 
may  be  laid  under  the  bond  of  the  covenant,  without 
their  confent.  And  if  this  be  true,  then  God  mav 
now  take  all  the  Heathens  on  the  face  of  the  earth  into- 
eovenant/without  their  knowing  or  embracing  the  gof- 
pel. But  this  fentiment  is  too  grofs  for  any  to  admit, 
and  therefore  the  literal  fenfe  of  the  text  we  are  con- 
fidering,  can  by  no  means  be  adopted.  This  leads  me 
to  obferve  once  more, 

5.  That  v/hen  we  are  told  God  took  the   abfent  as 
well  as  prefent  into   covenj^nt,  the  true  and  obvious 


— 

meaning  is,  that  he  meant  to  propofe  the  covenant  to 
iill,  and  to  require  all,  as  opportunity  prefented,  toemt 
brace  it,  and  lay  themfelves  under  covenant  obligations 
to  obedience.  God  intended  that  the  covenant  hepro- 
pofed  to  Ifrael  in  the  plains  of  Moab,  Ihould  be  propo- 
sed to  all  that  nation  from  time  to  time,  and  from  age 
to  age,  juft  as  Chrift  intended  that  the  gofpel  which  he 
commiffioned  his  Apoftles  to  preach  to  all  the  world, 
ihould  eventually  be  preached  to  all  nations  on  the 
^ace  of  the  earth,  before  the  end  of  time. 

It  now  appears,  we  truft,  that  all  covenants  are  of  thft 
fame  nature,  and  ftand  upon  the  fame  foundation  ; 
that  they  all  require  the  mutual  confent  of  the  parties 
concerned  ;  and  that  it  is  as  inconceivable,  that  God 
•fliould  enter  into  covenant  with  men,  without  their  per- 
fonal  conlent,  as  that  they  (hould  enter  into  covenant 
with  each  other,  without  their  perfonal  confent.  We 
have  dwelt  the  longer  on  the  general  nature  of  cove- 
nanting, becaufe  it  feems  to  lie  at  the  foundation  of  thS 
prefent  difpute.  And  if  the  obfervations  we  have 
made  are  juft,  they  may  throw  light  on  the  particular 
covenants  to  be  confidered  in  the  following  fe(5lions. 


..,•:■:.  X. 


Sect,     II. 

The  covenant  of  grace  precifely  /lated, 

THE  gofpel  promifes  eternal  life  to  all  who  believe 
in  the  Mediator.  This  gracious  propofal  which  God 
makes  to  fmners,  comprifes  all  the  eflential  properties 
of  the  covenant  of  grace.  It  concerns  two  parties.  It 
requires  the  mutual  confent  of  two  parties.  It  con- 
tains a  condition  to  be  fulfilled  on  the  one  fide,  and  a 
promife  to  be  performed  on  the  other.  And  both 
the  promife  and  condition  are  founded  in  grace. 
When  God  makes  this  gracious  propofal  to  fmners, 
he  requires  their  immediate  acceptance.  But  fo  long 
as  they  refufe  to  accept,  they  have  no  right  to  the  bluf- 
fing offered.     For  the  covenant  of  grace,  Uke  all  other 


68 

covenants,  mufthave  the  fanchion  of  mutual  confent, 
before  it  can  mutually  bind  the  parties  concerned. 
The  finner  muft  believe  in  Chrift,  before  he  can  claim 
the  promife  of  eternal  life.  But  the  firft  exercife  of 
faith  confirms  the  covenant,  and  gives  the  believer  an 
infallible  title  to  the  kingdom  of  heaven.  If  he  fhould 
lofe  his  reafon  or  his  life  the  next  moment  after  ber 
lieving,  he  would  be  fecure  in  the  favor  of  God.  This 
reprefentation  of  the  covenant  of  grace,  perfectly  ac- 
cords with  Chrift's  own  reprefentations  of  it.  He  fays, 
^'  God  fo  loved  the  world,  that  he  gave  his  only  be- 
gotten Son,  that  whpfoever  believeth  in  him  ihould  not 
perilh,  but  have  everlafting  life.'*  Again  he  declares, 
"  He  that  heareth  my  word,  and  believeth  on  him  that 
fent  me,  hath  everlalling  life,  and  JJjall  not  come  into 
condemtjatmi."  And  again,  in  his  lafl;  commiffion  to 
the  Apoflles  and  to  their  fuccelTors  in  the  miniftry,  he 
commands  them  to  propofe  the  covenant  of  grace  to 
^11,  in  thefe  plain  and  comprehenfive  terms.  "  He 
that  believeth  and  is  baptized  Ihall  be  faved  :  But  he 
that  believeth  not  Ihall  be"  damned,"  According  to 
this  infallible  definition  of  the  covenant  of  grace,  it 
contains  neither  more  nor  lefs,  than  the  promife  of 
Godtofaveftnners^  through  faith  in  the  Mediator.  And 
agreeably  to  this  definition,  every  minifter  may  preach, 
and  every  perfon  may  argue,  without  being  expofed  to 
error. 


Sect.     III. 

Tie  covenarit  of  grace  dijiingui/hed  from  the  covenant  of 
redemption* 
THE  work  of  redemption  was  devifed  before  the 
foundation  of  the  world.  The  three  facred  perfons 
in  the  ever  bleffed  Trinity,  mutually  agreed,  that  each 
of  them  fhould  bear  a  diflinct  part  in  carrying  into 
execution  their  wife  and  gracious  purpofes  refpeding 
nian.  And  this  eternal  mutual  compaft  or  agreee- 
ment  between  the  Father,  Son,  and  Holy   Ghoft,  is 


69 

vhat  we  mean,  and  what  is  commonly  underllood, 
by  the  covenant  of  redemption.  Now  between  this, 
and  the  covenant  of  grace,  there  is  a  wide  difference. 
This  will  appear  if  we  compare  them  in  a  few  partic- 
ulars. The  covenant  of  grace  fubfifts  between  God 
and  believers  ;  but  the  covenant  of  redemption  fubfifts 
between  the  Father,  Son  and  Holy  Ghoft.  The  cov- 
enant of  grace  was  made  in  time  ;  but  the  covenant 
of  redemption  was  made  from  eternity,  Man  has  a 
part  to  perform  in  the  covenant  of  grace  ;  but  man  has 
no  part  to  perform  in  the  covenant  of  redemption. 
Belides,  the  covenant  of  grace  is  the  fruit  of  the  cove- 
nant of  redemption.  It  was  in  confequence  of  the  eter- 
nal purpofe  of  the  ever  blelfed  Trinity  to  fave  fmners, 
and  of  the  abfolute  certainty  of  Chrift's  fulfilling  his 
part  in  the  covenant  of  redemption,  that  God  could, 
immediately  after  the  fall,  promife  to  fave  fmners, 
through  faith  in  a  Saviour  to  come.  This  great  diver- 
fity  between  thefe  two  covenants,  renders  it  highly 
neceflary  to  keep  them  diftind  in  our  own  minds,  and 
efpecially  when  we  pretend  to  arguefromeitheirofthem. 


Sect.    IV. 


The  CGvenant  of  Abraham^  though  founded  oKj  yet  dlf- 
tindfromj  the  covenant  of  grace, 

THESE  two  covenants  are  fo  nearly  arjd  neceflarily 
connected,  that  they  are  often  confidered  as  one  and 
the  fame  covenant.  But  if  we  carry  in  our  minds  the  de- 
finition which  has  been  given  of  the  covenant  of  grace, 
we  (hall  find  that  it  does,  by  no  means,  apply  to  the 
covenant  of  Abraham.  This  fhows,  that  there  mud 
be  fome  diftin6l:ion  between  the  covenant  which 
God  made  with  Abraham  in  particular,  and  the 
covenant  of  grace  which  he  makes  with  believers 
in  general.  And  in  treating  the  fubjedb  before  us, 
it  becomes  verv  ncceffary  to  point  out  the  peculiar 
properties   of  the  covenant  of  iibraham,  by   which 


70 

it  is  difUnguillied  from  the  covenant  of  grace.  What 
is  commonly  called  the  Abrahamic  covenant,  is  fum- 
marily  contained  in  thexviith  chapter  of  Genefis,  from 
the  firft  to  the  tvi^enty  fifl  verfe.  Between  this  and  the 
covenant  of  grace,  feveral  points  of  difference  may  be 
eafily  obferved. 

1.  Faith  is  the  condition  of  the  covenant  of  grace  : 
but  circumcifion  was  the  principal  condition  of  the 
covenant  of  Abraham.  When  God  propofed  the  cov- 
enant to  him,  he  propofed  circumcifion  as  the  condi- 
tion of  it.  Verfe  i  o,  "  This  is  my  covenant,  which 
ye  fhall  keep  between  me  and  you,  and  thy  feed  after 
thee ;  every  man  child  among  you  Ihall  be  circumci- 
fed."  This  condition,  peculiar  to  the  covenant  of 
Abraham,  diftinguifhes  it  from  the  covenant  of  grace. 

2.  The  covenant  of  grace  refpefts  the  believer  only  ; 
but  the  covenant  of  Abraham  chiefly  and  ultimately 
refpe£led  his  pofterity.  So  it  is  faid  verfe  7.  "  And 
1  will  eflablifh  my  covenant  between  me  and  thee,  and 
thy  feed  after  thee,  in  their  generations,  for  an  everlaft- 
«ig  covenant.**  Agreeably  to  this  reprefentation,  we 
find  .a  number  of  very  fmgular  and  important  bleffings, 
which  God  promifed  to  beftow  upon  Abraham's  feed 
as  a  fulfilment  of  his  covenant  with  hi?n.  In  par- 
ticular. 

I.  God  engaged  to  diflinguifli  Ifaac  and  his  feed 
from  Iflimael  and  his  feed.  So  we  read,  verfe  18th, 
19th,  20th,  2ift.  "  And  Abraham  faid  unto  God,  O 
that  Ifhmael  might  livebefore  thee  !  And  God  faid,  Sar- 
ah thy  wife  ihall  bear  thee  a  fon  indeed,  and  thou  fhalt 
call  his  name  Ifaac :  And  I  will  eflabUlh  my  covenant 
with  him  for  an  everlafting  covenant,  and  with  his  feed 
after  him.  And  as  for  Ifhmael,  I  have  heard  thee  ;  be- 
hold I  have  bleifed  him,  and  will  make  him  fruitful,  and 
will  multiply  him  exceedingly  :  Twelve  princes  fhall 
he  beget,  and  I  will  make  him  a  great  nation.  But 
2ny  covenant  will  I  ejlahlijh  iv'ith  Ifaac,  which  Sarah  fhall 
bear  unto  thee.**  This  promife  has  been  vifibly  fufill- 
ed  from  age  to  age,  in  the  continued  feparation  be-? 
tween  the  Jews  and  lihmaelites. 


71 

2*  God  engaged  in  his  covenant  with  Abraham,  to 
giv^e  his  feed  in  the  Hne  of  Ifaac,  the  land  of  Canaan 
for  a  perpetual  polTefTion.  Verfe  8.  "  And  I  will  giv« 
unto  thee,  and  to  thy  feed  after  thee,  the  land  wherein 
thou  art  a  ftrangef,  all  the  land  of  Canaan,  for  an  ev* 
erlafting  poffeffion."  Agreeably  to  this  article  in  the 
covenant,  God  did,  at  the  time  appointed,  deliver  the 
feed  of  Abraham  from  their  bondage  in  Egypt,  and 
carry  them  through  the  wild^rnefs  to  the  land  of  prom- 
ife.  When  God  appeared  to  Mofes,  and  told  hinj 
that  he  was  about  to  deliver  his  people  from  their  prei 
fent  burdens,  and  condud  them  to  a  land  flowing  with 
milk  and  honey,  he  plainly  intimates,  that  he  was  gQ-» 
ing  to  do  this,  in  covenant  faithfulnefs  to  Abraham* 
See  Exod.  iii.  6,-17.  And  we  find  a  fimilar  repre- 
fentation  of  the  matter  in  Duet,  i.  8.  vii.  7, 8,  9.  "  Go 
m  and  poCefs  the  land  which  the  Lord  fware  to  your 
fathers,  Abraham,  Ifaac,  and  Jacob,  to  give  unto  them, 
and  to  their  feed  after  them.  The  Lord  did  not  fet  hia 
love  upon  you,  nor  choofe  you,  becaufe  ye  were  more  in 
number  than  any  people :  For  ye  were  the  feweft  of  all 
people  :  But  becaufe  the  Lord  loved  you,  and  becaufe  h& 
would  keep  the  oath  which  he  fware  unto  your  fathers^ 
hath  the  Lord  brought  youout  with  a  mighty  hand,  and 
re<leemed  you  out  of  the  houfe  of  bond-men,  from  tho 
hand  of  Paraoh  king  of  Egypt.  Know  therefore  that 
the  Lord  thy  God,  he  is  God^the  faithful  God,  which 
keepeth  co-venmit  and  mercy  with  them  that  love  him, 
and  keep  his  commandments,  to  a  thoufand  genera- 
tions." This  fame  divine  faithfulnefs,  Nehemiah  alfci 
acknowledges  in  a  devout  addrefs  to  God.  Neh.  ix* 
7,  8.  "  Thou  art  the  Lord  God,  who  didft  choofe 
Abram,  and  broughteft:  him  out  of  Ur  of  the  Chaldees, 
and  gaveft  him  the  name  of  Abraham :  And  foundeft 
his  heart  faithful  before  thee,  and  madeft  a  covenant 
with  hiin,  to  give  the  land  of  the  Canaanites,  the  Hit- 
tites,  the  Amorites,  and  the  Perizzites,  and  the  Jebu- 
lites,  and  the  Girgafhites,  to  give  it,  I  fay,  to  his  feed, 
and  haft  performed  thy  words,  for  thou  art  righteous.** 
Such  a  donation  of  the  land  of  Canaan  to  Abraham's 


7i 

feed,  clearly  diflinguifties  the  covenant  of  grace  which 
extends  to  the  believer  only,  without  any  refpeft  to 
his  prefent  or  future  offspring. 

3.  God  engaged,  in  his  covenant  with  Abraham,  to 
raife  up  the  Mefliah  from  one  branch  of  his  family.  So 
the  Apoftle  exprefsly  tells  us.  Gal.  iii,  16.  "Now 
to  Abraham  and  his  feed  were  the  promifes  made.  He 
faith  not,  And  to  feeds,  as  of  many  :  But  as  of  one. 
And  to  thy  feed,  which  is  Chrift."  This  article  flip- 
ulated  in  the  covenant,  God  faithfully  fulfilled.  For 
it  is  evident  from  the  genealogy  recorded  by  Matthew 
and  Luke,  that  our  Lord  fprang  from  the  line  of  Abra- 
ham. Here  is  another  mark  of  dillinftion  between 
the  covenant  of  Abraham  and  the  covenant  of  grace. 

4.  God  promifed  to  the  father  of  the  faithful,  to 
keep  up  the  vifible  church,  and  maintain  a  conftant 
fucceffion  of  pious  men,  in  his  family,  until  the  ap- 
pearance of  the  promifed  MefTiah.  Verfe  7.  "  I  will 
eftablifh  my  covenant  between  me  and  thee,  and  thy 
feed  after  thee,  in  their  generations,  for  an  everlafting 
covenant ;  to  be  a  God  wito  thee,  and  to  thy  feed  after 
thee — A7id  in  thee  Jhall  all  thefamiles  of  the  earth  he  blef- 

fedJ*  Chap.  xii.  3.  Accordingly  we  find,  that  God 
did  fet  up  the  church,  and  maintain  a  conftant  fuccef- 
fion of  pious  men,  in  Abraham's  family,  until  the  ap- 
pearance of  the  Son  of  God  in  the  flefh.  Simeon,  An- 
na, and  others,  were  waiting  for  the  confolation  of  If- 
rael,  when  Chrift  was  born,  and  publicly  devoted  to 
God,  according  to  his  own  inftitution.  And  after  the 
Jews  were  cut  off  for  unbelief,  God  continued  the  vifi-* 
ble  church,  and  made  the  fpiritual  feed  of  Abraham 
fucceed  in  the  place  of  his  natural  pofterity,  fo  as  to 
fulfil  the  promife>  that  in  him  all  the  families  of  the 
earth  fhould  be  bleffed.  The  blefTmgs  of  Abraham 
have  come  upon  the  Gentiles,  and  we  are  now  enjoy- 
ing the  happy  effects  of  the  divine  faithfulnefs  to  Abra- 
ham. Thus  it  appers,  that  the  covenant  of  Abraham 
ought  to  be  confidered  as  totally  diftinft  from  the  cov- 
enant of  grace. 


7Z 
Sect.     V. 

S'truii  co-vcnani^  though  founded  on,  yet  dijlln6l  from^  the 
covenant  of  grace, 

[Here  Mr.  Emmons  lays  before  the  reader,  *  fcripture  evidence  that 
God  required,  and  the  Ifraclites  made  a  credible  profijion  of  real  godli- 
ncfs,  vrhen  they  eiittrcd  into  the  Sinai  covenant.'  He  brings  many 
pirfin  fcriptures,  but  I  muil  content  myfelfwith  mentioning  only  hia 
fixth  argument.] 

6.  THE  Ifraelites  were  finally  broken  off  from  the  Si- 
nai covenant,  by  unbelief.  This  the  apoftle  fhows  at 
large  in  the  eleventh  of  Romans.  But  how  could 
they  have  been  broken  off  by  unbelief,  if  that  cove- 
nant had  not  implied  their  profeflion  of  faith  in  the  pro- 
mifed  Meffiah  ?  If  they  had  never  profefled  to  beKeve 
in  a  Saviour  to  come,  then  their  rejeding  him  after 
he  appeared,  could  have  been  no  violation  of  their 
covenant  obligations,  nor  confequently  any  juft  caufe 
of  their  being  call  out  of  covenant.  But .  if  they  had 
publickly  and  folemnly  profeffed  to  believe  in  the  pro- 
mlfed  MeiTiah,  then  their  vifible  rejeftion  of  Chrift  in 
the  days  of  his  flelh,  was  a  vifible  evidence  of  their 
breach  of  covenant,  and  a  fufficient  g;"ound  for  God  to 
difown  them,  and  cafl  them  out  of  his  vineyard.  The 
manner,  therefore,  of  their  being  cut  off  from  the 
Sinai  covenant  clearly  fhows,  that  before  they  were 
cut  off,  they  were  confidered  and  treated  as  true  be- 
lievers or  real  faints. 

I  proceed  to  ffiow,  as  I  propofed,  that  this  covenant 
was  diftindt  from  the  covenant  of  grace ;  or  God's 
promife  to  fave  finners,  through  faith  in  the  Media- 
tor. Though  this  might  be  argued  from  the  various 
points  of  difference  which  have  been  mentioned,  yet  I 
fhall  fugged  but  only  two  confiderations,  which  appear 
to  be  decifive  on  this  head. 

I.  The  covenant  of  grace  exifted  about  two  thou- 
fand  years  before  the  Sinai  covenant.  God  propofed 
the  covenant  of  grace  immediately  after  the  fall.  And 
many,  in  every  age,  from  Adam  to  Mofes,  complied 

K 


n 


■with  it,  and  fecured  its  fpirltual  and  eternal  bleflmgs^ 
Indeed  Mofes,  and  Aaron,  and  all  the  pious  ifraelitets 
•who  had  lived  in  Egypt,  entered  into  the  covenant  of 
grace  before  they  came  to  mount  Sinai.  So  that  the 
Sinai  covenant  muft  have  been  diflinci  from  the  cove- 
nant of  grace.     Befides, 

2.  The  covenant  of  grace  has  exifted  near  two  thou- 
fand  years  fmce  the  Sinai  covenant  was  dilloived.  The 
Apoflle  Paul,  in  his  epiflles  to  the  Romans,  Gala- 
tians,  and  Ephefians,  largely  proves,  that  the  Mofaic 
difpenfation  ceafed  at  the  death  of  Chrill.  And  Chriil 
himfelf  intimated,  that  this  Ihould  be  the  confequence 
of  his  fulfilling  the  law.  But  the  covenant  of  grace 
has  been  in  full  force,  ever  fmce,  as  well  as  before,  the 
abrogation  of  the  Sinai  covenants  Thefe  two  confid- 
erations  feem  to  put  it  beyond  all  doubt,  that  the  Sinai 
covenant  was  diftinQ:  from  the  covenant  of  grace. 
The  Sinai  covenant  was  calculated  for  a  particular 
people,  time,  and  place  ;  but"  the  covenant  of  grace 
is  calculated  for  all  nations,  times  and  places,  from  the 
fall  of  man  to  the  day  of  judgment. 

Before  I  conclude  this  chapter,  I  would  make  a  few 
remarks  upon  what  has  been  faid,  in  order  to  illuftrate 
more  fully  the  covenant  we  have  been  confidering,  as 
well  as  the  general  fubject,  upon  which  we  are  profef- 
fedly  treating. 

Remark  i.  The  foregoing  obfervalions  may  fhow 
us,  why  God  owned  and  treated  the  Jews  as  his  pecu- 
liar people,  when  they  revolted  from  him,  and  became 
extremely  corrupt.  This  w^as  owing  to  his  double  re- 
lation to  the  feed  of  Abraham.  In  his  covenant  with 
Abraham,  he  engaged  to  preferve  and  blefs  his  feed. 
And,  therefore,  notwithftanding  they  perfonally  broke 
their  covenant  with  him,  yet  he  continued  to  diftin- 
guifli  them,  with  outward  bleflings  on  their  father's 
account.  He  often  treated  them  better  than  their 
conduft,  or  bis  covenant  relation  to  them  required. 
Though  he  uniformly  fmiled  on  them  when  4:hey  were 
obedient,  yet  he  did  not  uniformly  punifh  them,  when 
they  were  difobsdient   He  delayed  for  many  ages  to  cut 


them  off  from  his  coveijant  after  they  had  deferved  to  be 
cut  off,  and  d  ifperied  among  the  nations.  This  was  not 
bccaufe  he  meant  to  reward  their  outward  conduct 
and  gracelefs  duties ;  but  becaufe  he  meant  to  keep 
covenant  with  Abraham.  While  Abraham  lived,  he 
faithfully  kept  covenant  with  God.  And  fmce  Jhis 
death,  God  has  faithfully  fulfilled  his  covenant  with 
him,  by  preferving  and  bleffmg  his  feed. 

Remark  2.  It  appears  from  what  has  been  faid  in 
this  chapter,  that  the  covenant  of  grace  has  always 
been  the  fame.  It  is  a  covenant  in  which  God  enga- 
ges to  fave  fmners  through  faith  in  the  Mediator. 
This  covenant  we  have  feen  is  founded  on  the  cove- 
nant of  redemption,  and  defigned  to  carry  it  into  exe- 
cution, and  therefore  muff:  remain  the  fame,  until  the 
defign  of  the  covenant  of  redemption  is  completed. 
Accordingly  the  fcripture  reprefents  men's  being  faved 
through  faith  in  the  Mediator,  from  the  fall  of  Adam 
to  the  coming  of  Chrift,  and  from  the  coming  ofChrift 
to  the  end  of  time.  None  of  the  covenants  which  we 
have  been  confidering,  had  any  tendency  to  alter  the 
covenant  of  grace.  The  covenant  of  redemption  was 
the  foundation  of  the  covenant  of  grace ;  and  the  cov- 
enant of  grace  was  the  foundation  of  the  covenant  of 
Abraham  and  of  the  Sinai  covenant ;  and  it  is  plain, 
that  the  covenant  of  grace  could  not  be  altered  by  a 
covenant  upon  which  it  was  built,  nor  by  thofe  which 
were  built  upon  it. 

Remark  3.  The  preceding  obfervations  may  teach 
us  what  we  are  to  imderfland  by  the  different  difpenfa- 
ttjom  of  the  covenant  of  grace.  Some  feem  to  make 
no  diftinftion  between  the  covenant  of  grace,  and  its 
different  difpenfations,  'm.  different  ages.  The  firfi:  dif- 
peiifation  commenced  with  Adam,  the  fecond  with 
Abraham,  the  third  with  Mofes,  and  the  fourth  with 
Chrift.  Thefe  different  difpenfations  of  the  covenant 
of  grace,  are  often  mentioned,  refeired  to,  and  reafon- 
ed  from,  ^vithout  being  explained.  But,  perhaps,  it 
may  be  of  fervice  to  explain  them.     As   the  covenant 


of  grace  has  always  been  precifely  the  fame,  fo   there 
has  been  nothing  in  the  covenant  itfelf  to  diftinguifli 
it,  from  time  to  time,  or  to  mark  its  different   difpenfa- 
tions.     Thefe,  therefore,  mufl  be  certain  things,  which 
are  diftinft  from   the  eflence  of  the  covenant,   and 
which  may   be  properly  called  its  appendages.     The 
covenant  of  grace,  fmiply  confidered,  requires   only 
faith  in  the  Mediator  :  But  God  has  been  pleafed,   at 
different  times,  to  enjoin  other  duties  befides  faith  in 
Chrift,  upon  thofe  who  embrace  the  covenant  of  grace. 
And  thefe  duties  may  be  called  its  appendages,  as  they 
are  enjoined  wholly  on  the  ground  of  it.     From  Adam 
to  Abraham  the  appendages   of  the  covenant  of  grace 
were  plain  and  fimple,  and  fuch  as  naturally   refulted 
from  it.     God  required   believers   to  offer  facrifices, 
to  profefs  religion,  to  attend   public  worfhip,   and  to" 
form  churches  or  religious   focieties.     Thefe   particu- 
lars, it  is  true,  are  not  diftindly  mentioned  in   the  fa- 
cred  hiftory  of  thofe  early  times,  but  yet  perhaps  they 
may  be  fairly  colleded  from  it.     Thofe  before  the  flood 
certainly  built  altars,  and  offered  facrifices  in   public. 
The  fons  of  God  were  dillinguilhed  from  the  ions  and 
daughters  of  men.     Hence  it  is  natural   to   conclude, 
that  they  made  a  public  profeilion  of  religion,  formed 
churches,  and  worfhiped  God  in  a  public  and  focial 
manner,     Thefe,  or  fimilar  duties,  enjoined  upon  thofe 
who  entered  into  the  covenant  of  grace,  were  the  ap- 
pendages, by  which  its    firft   difpenfation  was   dilliu- 
guifhed.     In  Abraham's  day,  another  peculiar  duty  was 
added,  which  formed  the  fecond   difpenfation   of   the 
covenant  of  grace.     This  duty  was  the  rite  of  circum- 
cifion.     God  required  Abraham  and  his  feed  after  him, 
from  generation  to  gen^ation,  to  circumcife  their  male 
children,  at  eight  days  old,    and  all  their  profelytes, 
whenever  they  admitted  them  to  their   ov  n   peculiar 
privileges.     This  divine  inftitution  continued  to  diffin- 
guifh  the  fecond  difpenfation  of  the  covenant  of  grace, 
until  the  days  of  Mofes,  when  the  third  commenced. 
Then  God  made  the  Sinai  covenant   with  the  feed  of 


77 

'.••  •\  ' 

Abraham,  and  gave  them  a  large  code  of  new  laws, 
rites  and  ceremonies,  in  addition  to  all  the,  foregoing 
appendages  of  the  covenant  of  grace.  And  as  this 
illuitrious  difpenfation  was  principally  defigned  to  pre- 
pare the  way  ior  the  coming  of  Chrift,  fo  it  continued 
until  Chrill  appeared  and  made  complete  atonement 
for  fin.  Then  the  fourth  and  laft  difpenfation  of  the 
covenant  of  grace  commenced,  and  fet  afide  all  thofe 
appendages  of  it,  which  were  typical  of  the  promifed 
Meffiah,  and  which  ferved  to  diflingulfh  the  feed  of 
Abraham  from  the  reft  of  the  world.  Inftead  of  the 
facrifices  under  the  three  firfl  difpenfations,  inftead  of 
circumcifion  and  the  paffover  under  the  fecond  difpen- 
fation, and  inftead  of  all  the  civil  and  ceremonial  pre- 
cepts under  the  third,  Chrift  required  his  followers 
only  to  profefs  religion,  to  unite  in  religious  focietles, 
to  I'ubmit  to  the  ordinance  of  baptifm,  and  to  celebrate 
the  memorials  of  his  own  death.  Thefe  few  plain  and 
fimple  duties  are  the  appendages  of  the  covenant  of 
grace,  under  its  laft  and  moft  perfect  difpenfation. 
Thus  it  appears  that  the  different  difpenfations  of  the 
cov  enant  of  grace  are  not  different  modes,  or  forms,  or 
articles  of  the  covenant  itfelf  ;  but  only  different  du- 
ties  added  to  it,  or  founded  upon  it^  v/hich  become 
binding  in  confequence  of  embracing  the  covenant. 
And  thefe  duties  are  properly  termed  appendages,  be- 
caufe  they  have  been  added  to  and  taken  from  the  cove- 
nant, without  making  the- leaft  alteration  in  it. 

This  account  of  the  appendages  of  the  covenant  of 
grace,  feems  to  be  fully  confirmed  by  Doftor  Hemraen- 
way  himfelf,  who  very  juftly  mentions  and  defcribes 
the  duties  which  are  enjoined  on  believers  in  particu- 
lar, in  confequence  of  their  embracing  the  covenant  of 
grace.  Pie  fays,  page  nth,  "  Some  precepts  of  the 
gofpel  are  immediately  directed  to  all  to  v;hom  the  call 
of  the  gofpel  is  fent,  and  demand  prefent  obedience. 
But  others  are  immediately  direQed  to  thofe  ivho  are  In  or 
under  the  fpecial  bond  of  the  covenant,  and  cannot  be  re- 
gularly obeyed  by  any  but  thofe  li-ho  are  firfi  admitted  in- 


io  the  number  ofGod*s  people,  by  ajlipulatlon  or  ccnfenf^ 
When  they  have  thus  taken  the  bond  of  the  covenant 
on  them,  there  ViXt  further  duties  immediately  enjoined, 
duties  which  bel&ng  n9t  to  thofe  who  are  not  in  cove- 
nant wMeywcZ',  particularly  irjingthefpecial  ordinances ^ 
•which  are  appropriated  txchifivdy  to  the  church." 
Such  duties  can  be  no  other  than  proper  appendages, 
of  the  covenant  of  grace,  and  ought  to  be  confidered 
m  this  light. 

Remark  4.  It  appears  from  what  has  been  faid,  that 
there  is  no  propriety  in  arguing  from  one  difpenfation 
of  the  covenant  of  grace  to  another.  Though  the 
covenant  of  grace  has  always  been  the  fame,  yet  one 
difpenfation  of  it  has  fuperceded  another*  Therefore, 
we  cannot  determine  what  are  the  peculiar  duties  of 
believers  under  the  prefent  difpenfation  of  the  covenant 
of  grace,  from  what  were  the  |>eciiliar  duties  of  believ- 
ers under  any  of  its  former  difpenfations.  Do6lor 
Hemmenway  has  followed  other  writers  in  arguing 
from  the  former  difpenfations  of  the  covenant  of  grace 
to  the  prefent,  and  endeavoured  to  prove  what  the  pe- 
culiar duties  of  believers  are  under  the  prefent  difpen- 
lation  of  the  covenant  of  grace,  from  w  hat  they  w'ere 
under  its  fomier  difpenfations.  But  this  mode  of  rea-. 
foning  is  by  no  means  conclufive.  It  was  the  duty  of 
believers  under  former  difpenfations  of  the  covenant 
of  grace,  to  offer  facrifices  ;  But  can  we  hence  infer, 
that  this  is  their  duty  now  \  It  was  the  duty  of  belie- 
vers under  former  difpenfations  of  the  covenant  of 
grace,  to  circumcife  their  children  and  attend  the  paff- 
over  ;  But  does  it  hence  follow^  that  thofe  duties  are 
flill  binding  ?  Or  can  we  juflly  conclude,  that  it  is  the 
duty  of  believers  now  to  circumcife  their  children,  or 
even  to  baptize  them,  bccaufe  it  was  once  their  duty 
to  circumcife  them  \  The  truth  is,  we  mull  learn  the 
peculiar  duties  of  believers  under  the  prefent  difpenfa- 
tion of  the  covenant  of  grace,  from  the  difpenfation 
itfelf,  which  enjoins  all  the  peculiar  duties  which  be- 
long to  it.     If  believers  are  now  to  baptize  their  chil- 


79 

dreh,  as  undoubtedly  they  are*,  it  is  not  becaufe  they 
were  once  obliged  to  circumciie  them.  If  believers 
are  now  to  attend  the  Lord's  fupper,  it  is  not  becauie 
they  were  once  obliged  to  attend  the  pafTover.  The 
reafoning  from  the  appendages  of  the  covenant  of 
grace,  iiiflead  of  the  covenant  itfelf,  has  been  a  fruitful 
fource  of  error  among  chrillians.  The  Papifts  plead 
that  there  ought  to  be  priefts,  and  biihops,  and  a  pope 
at  the  head  of  all,  in  the  chriftian  church,  becaufe  there 
were  the  levities,  the  priells,  and  the  high  priefls,  in 
the  jewifh  church.  The  Epiicopalians  found  their 
praclice  of  wearing  facerdotai  robes  in  the  difcharge  of 
their  minifterial  office,  on  the  cufiom  of  the  Jewifli 
clergy,  in  wearing  robes  for  ornament  and  for  beauty. 
And  the  congregationaliUs  reafon  on  the  fame  ground, 
in  fupportoftheduty  of  unregenerate  men  to  attend 
the  chriftian  facraments.  But  ail  this  reafoning  is  in- 
conclufive,  whether  v/hat  they  mean  to  prove  by  it  be 
true  or  falfe.  We  have  no  right  to  argue  from  paft 
appendages  of  the  covenant  of  grace,  which  have  been 
fet  afide,  to  the  prefent  appendages  of  it.  The  chriftian 
difpenfaiion,  which  is  allowed  to  be  the  freeft  from 
types  and  figures,  plainly  fpeaks  for  itfelf.  And  we 
ought  to  look  into  the  clear  difpenfation  of  the  gofpel, 
in  order  to  difcover  the  peculiar  duties  of  believers,  at 
this  day.  By  purfuing  this  method,  we  niay,  per- 
haps, avoid  fome  of  the  darknefs  and  confufion, 
which  has  attended  the  facramental  controverfy  in 
particular. 


CHAPTER     HI. 

None  but  red!  faints  in  the.  covenant  of  grace. 

|OCrOR  Hem  men  way  fuppofes,  that   not  only 
true  believers,  but  all  who  are  baptized,  are,  in 
Ibme  fenfe,  in  the  covenant  of  grace.     But  if  we  have 

•  He  h.is  no  where  oflcred  to  give  us  any  leafon,  why  infants  (Tiould  be 
baptized. 


So 

given  a  juft  definiLlon  of  the  covenant  of  grace,  then 
none  can  be  in  it  but  true  believers.  /The  covenant 
of  grace,  we  have  faid,  is,  "  The  promife  of  God  to 
fave  fmners,  on  the  condition  of  their  beHeving  in 
Chrift."  According  to  this  definition,  beHeving  in 
Chrifl  is  the  fole  condition  of  the  covenant  of  grace, 
and  therefore  all  who  believe  in  the  Mediator,  comply 
with  the  condition,  andfo  are  not  partly,  or  in  fome 
fenfe,  but  completely  in  covenant  with  God.  If  faith 
is  the  condition  of  the  covenant  of  grace,  there  can  be 
no  medium  between  being  completely  in  and  com- 
pletely out  of  it.  The  believer  is  completely  in  it, 
and  the  unbeliever  is  completely  out  of  it.  The  belie- 
ver is  entitled  to  all  the  bleflings  of  it,  and  the  unbe- 
liever to  none.  All  the  promifes  of  God  are  hi  Cbri/i, 
yea  and  amen.  Believers  are  in  Chrift^  and  therefore 
all  the  promifes  apply  to  them.  Unbelievers  are  out 
of  Chr'i/l,  and  flrangers  from  the  covenant  of  promife, 
and  therefore  have  no  title   to  covenant  bleflings. 

The  only  way  to  avoid  the  force  of  this  argument  is 
to  fuppofe,  that  men  may  be  true  believers  in  the  fenfe 
of  the  covenant  of  grace,  without  being  true  faints,  or 
the  fubje£ls  of  real  hohnefs.  But  this  fuppofition  is 
contradicted  by  the  whole  tenor  of  fcripture.  It  is  faid, 
*'  As  many  as  received  Chrifl,  to  them  gave  he  power 
to  become  the  fons  of  God,  even  to  them  that  believe 
on  his  name  ;  Which  were  born  not  of  blood,  nor  of 
the  will  of  theflefh,  nor  of  the  will  of  man  but  of  God." 
It  is  faid, "  Whofoever  believeth  that  Jefus  is  the  Chrlit, 
is  born  of  God."  It  is  fliid,  "  No  man  can  fay  that  Je- 
fus is  the  Lord,  but  by  the  Holy  Ghofl."  And  it  is 
alfo  faid,  "The  fruit  of  the  Spirit  is  love,  joy,  peace, 
long  fufiering,  gentlenefs,  goodnefs,  faith.^*  Thefe 
texts  fully  prove,  that  faving  faith,  which  is  the 
condition  of  the  covenant  of  grace,  is  the  fruit  of  the 
Spirit,  and  exercifed  by  real  faints  only,  or  thofe  v»^ho 
fcave  been  born  of  God.  According  to  fcripture, 
therefore,  none  but  real  faints  are,  in  any  fenfe, 
in  the  covenant  of  grace.  Though  finners,  \yho  have 
never  been  renewed,  may  believe,  in  fpeculation,  that 


the  gofpel  is  divine,  that  Chriil  is  the  only  Saviour^ 
that  all  who  embrace  him  from  the  heart  fhall  be  faved ; 
and  though  they  may  profefs  to  believe  in  Chrift,  and 
really  hope  to  obtain  eternal  life,  yet  they  are  not  in 
the  covenant  of  grace,  nor  entitled  to  any  of  its  blef- 
fines. 


C  H  A  P  T  E  R    IV. 

None  are  required  to  profefs  religion  hut  real  faints,  wh& 
are  in  the  covenant  of  grace* 

WE  have  fhown,  in  the  lall  chapter,  that  none 
but  real  faints  are  in  covenant  with  God. 
"\^eare  nowto  enquire,  whether  he  requires  any  but 
thofe  who  are  in  covenant  with  him,  to  make  a  public 
profeffion  of  religion.  There  is  a  diftinclion  betweea 
moral  and  inftituted  duties.  Moral  duties  refult  from, 
the  nature  of  things,,  and  are  binding  previous  to  a  dir. 
vine  command ;  but  inftituted  duties  derive  their  ob;- 
ligation  from  the  exprefiion  of  divine  authority.  Thus 
to  love  God  is  a  moral  duty,  but  to  profefs  to  love  him 
is  an  inftituted  duty.  In  order,  therefore,  to  deter?- 
mine  who  arc  bound  to  profefs  to  love  God,  we  mulb 
enquire  on  whom  this  duty  is  enjoined.  And  fine© 
faints  are  efTentially  different  from  fmners,  it  is  natural 
to  fuppofe,  that  God  fhould  require  peculiar  duties  of 
faints,  which  are  expreilive  of  their  peculiar  obliga- 
tions and  affeftions.  They  have,  been  made  the  fub- 
jeds  of  his  fpecial  grace.  They  have  been  admitted 
into  covenant  with  him.  They  have  devoted  them- 
felves  to  his  fervice.  And  they  truly  feel  a  fupreme 
affedion  and  attachment  to  his  charader  and  intereft* 
He  may,  therefore,  with  propriety,  require  them  to  ex- 
prefs  the  genuine  feelings  of  their  hearts,  by  an  open 
profeflion  of  real  godlinels. 

Philip  required  the  eunuch  to  profefs  faving  faith, 
before  he  admitted  him  to  baptifni.     And  though  this 

L 


82 

is  a  fingle  inllance  of  requiring  a  true  believer  to  pro- 
i^fs  religion  previous  to  baptifm  ;  yet  fince  Philip  ad- 
ed,  in  this  inftance,  agreeably  to  Chrift's  laft  commif- 
fion  to  his  Apoftles  and  their  lucceflbrs  in  the  miniftry, 
we  may  fafely  conclude,  that  all  real  faints  are  as  much 
required  to  profefs  religion  as  to  fubmit  to  the  ordi- 
liance  of  baptifm.  And,  indeed,  thefe  duties  ftand  up- 
on the  fame  foundation,  and  are  infeparably  connefted, 
in  Chrid's  commiflion  to  his  miniftcrs.  "  Go  ye  in- 
to all  the  world,  and  preach  the  gofpel  to  every  crea- 
ture* He  that  believeth  and  is  baptized  fhall  befa- 
ved ;  but  he  that  believeth  not  ihall  be  damned/*  This 
commiflion  renders  a  public  profeflion  of  religion  a 
divine  inftitution  under  the  gofpel.  For  it  requires 
minifters  to  preach,  and  men  to  believe ;  and  believers 
to  profefs  their  faith,  and  minifters  to  baptize  them, 
on  the  ground  of  their  profeflion. 

Though  God  requires  all  where  the  gofpel  comes, 
to  comply  with  the  covenant  of  grace;  yet  fo  long  as 
any  negleQ:  to  comply,  he  does  not  require  them  to 
profefs  that  they  have  complied.     If  God  fhould  re- 
quire men  to  profefs  religion  before  they  have  it,  he 
would  require  them  to  profefs  a  falfehood.     But  fmce 
this  is  inconfiftent  v*^ith  the  divine  chara£ler,  we  may 
be  allured  that  none  but  the  real  fubjeds  of  grace  are 
required  to  make  a  public  profeflion  of  real  godlinefs. 
God  makes  the  fame  diftin£tion  in  precepts  as  in  prom- 
ifes.     As  h^  promifes  life  to  none  but  real  faints ;  fo 
he  requires  none  but  real  faints  to  profefs  religion.     If 
finners  fuppofe  they  are  real  faints,  yet  God  does  not 
promife  them  life  on  that  fuppofition.     So  if  any  fup- 
pofe they  love  God  while  they  are  deftitute  of  love, 
yet  God  does  not  require  them  to  profefs  the  love  of 
which  they  are  delUtuie.     As  the  promife  in  the  one 
cafe,  fo  the  precept  in  the  other,  is  given  to  faints  only. 
The  profeflion  of  religion  is  properly  an  appendage  of 
the  covenant  of  grace,  and  therefore  is  enjoined  on 
thofe  only  who  are  in  ithe  covenant  of  grace.     God's 
requifitions  depend,  not  on  the  faife  opinions,  but  on 
the  real  characters  of  men*'    He  requires  only  thofe 


»8 

who  have  religion,  to  profefs  religicai,  and  diftijiguiih 
themfelves  from  the  reft  of  the  world.  But  I  (hall  not 
enlarge  on  this  point,  fince  it  has  been  abundantly  pro- 
ved by  Mr.  Edwards,  ^nd  is  freely  acknofwlfedgid  by 
DodoT  Hemmenway.  He  fays,  page  20,  "  The  belief 
of  the  heart  is  prefuppofed  in  the  proleiiion  af  the 
mouth.  And  a  profeflion  of  faith  which  is  a  duty,  goes 
before  a  rightof  admiffioa  tothei^daloikiinanc^and 
privileges  of  jcj^ernai  commanion  in  an  inftituted 
church,'*  And  again,  page  1 1 ,"  Some  precepts  of 
the  gofpei  are  immediately  direfted  to  aM  to  whom  th^ 
C4II  of  the  gofpei  is  lent,  and  demand  prelent  dbedi* 
ence.  But  others  are  immediately  directed  to  thofe 
who  are  in  or  under  the  fpecial  bond  of  th^  co\''6nant.*' 
A  public  profellion  of  religion  prop^ly  Mong^  to 
this  clafs  of  duties.  -:..;;.;     r      / 

!— :l-.-i,jji-i,i|iL   [iBi.i  I  I  III  irtBB&aata. 


C  H  A  P  t  E  R    T, 

tffible  faints  defctibed, 

IT  is  a  given  point,  that  all  n^ifibk/akits  'BX^  proper 
fubjeds  of  fpecial  ordinance.  If  it  Gould-oidy 
be  determined,  therefore,  who  ar^  vififek  faints^  onft 
part  of  the  prefent  controverfy  wtjuld  be  complete'ty 
fetded.  But  this  has  never  been  done  ;  though  'it  is 
probable,  that  all  men  have  prec-ifely  ^the  fame  ideas 
upon  this  fabject.  Different  writers  have  d^f<^ibied  vi- 
fible  faints  very  differently.  Doctor  Hemmenway,  in- 
deed, differs  from  all  who  have 'gone  before "hirti'M  this 
difpute.  He  fays,  page  41,  *':Iti6  <?/»/<?r«^/,  and  ni^ 
irt/^r»^/holinefs  which  fo^ms  the  ehara'^fcr  of  a  A^fibl^ 
faint,  asfuchJ^  Again,  « :It  toiift  be  the  'viflbiltty ^itf 
that  holinefs  which  is  viftbky  that  is,  of  external  ' holi- 
nefs,  which  denominates  a  vifible  faint.**  According 
to  this  defcription,  a  vifible  faint  is  any  perfon  who 
bears  the  mere  refemblance  of  a  real  faint.  But  the 
mere  refemblance  of  an  objedV,  is^nev^jtaken  for  the 
object  itfelf.     The  pidure  of  a  dove  is  the  refemblance 


of  a  dove,  and  the  picture  of  a  man  is  the  refemblance 
of  a  man.  But  who  ever  took  the  picture  of  a  dove, 
for  a  real  dove  ?  Or  the  pidure  of  a  man,  for  a  real 
man  ?  Should  a  perfon  go  into  a  painter's  apartment, 
which  is  covered  with  pidures  of  rational  and  irration- 
al creatures,  would  he  fay  when  he  came  out,  that  he 
had  feen  a  multitude  of  men  and  animals?  Though 
images  bear  a  ftili  nearer  refemblance  of  certain  ob- 
jefts,, yet  they  are  neVer  fuppofed  to  be,  the  real  objeQs, 
whofe  refemblance  they  bear.  .  When  Cefar  faw  the 
Itatue  of  Alexander,  did  he  imagine;  he  faw  Alexan- 
der himfelf  ?  When  the  Papift  bows  before  the  image 
of  Chrift,  does  he  take  the  image  to  be  the  real  perfon, 
who  expired  on  the  crofs  ?  -•'  - .   t 

Now  a  perfon  who  bears  the  mere  refemblance  of  a 
faint,  is  no  more  a  vifible  faint,  than  the  image  of  a 
man  is  a  vifihle  man.  We  find  men  every  where,  who 
belive  the  Bible  is  the  word  of  God,  who  attend  pub- 
lic worlhip  and  family  prayer,  and  who  live  externally 
fober,  honeft,  exemplary  lives.  Thefe  men,  in  all 
thefe  refpefts,  bear  the  refemblf\nce  of  real  faints.  But 
this  refemblance  does  not  conflitute  them  r/ZzZ*/^  faints. 
For  all  their  orthodoxy  arid  moraUty  may  be  the  frijit 
of  mere  education,  or  of  a  defire  to  a^ppear  well  in  t|ie 
eyes  of  the  world.  And  we  have  no  r eafon  to  believe, 
that  they  are  governed  by  any  better  motives  than 
thefe,  unlefs  they  give  us  fome  other,  evideace  of  real 
,holinefs.  But  if  thofe  who  bear  the  mere  refemblance 
of  real  faints  are  not  viftbk  faints  j  then  the  queftion  ftill 
returns.  Who  are  ?  .'  »  i 

.  I  anfwer,  thofe  who  appear  to  profefs  r^^?/  holinefs. 
This; all  mull  allow.  For  however  they  may  defcribe 
mfihU  faints,  yet  they  cannot,  believe  any  to  be  of  this 
charafterj  unlefs  they  appear,  in  their  view,  to  be  real 
faints.  Of  this  there  is  a  lllort  and  eafy  proof.  Let 
any  man,  who  has  been  confidered  as  a  'vifible  faint, 
only  exhibit  clear  evidence  of  being  wholly  deftitute 
of  real  holinefs,  and  he  will  immediately  ceafe  to  be  a 
infible  faint.     Judas  was  once   a  vifible  faint.     All   his 


fellow  dlfciples  viewed  him  in  this  light.  But  did  they 
view  him  fo,  after  he  had  betrayed  his  Mailer  ?  By  no 
means.  This  inflance  of  his  condinSl  fully  convinced 
them,  that  he  was  totally  deftitute  of  love  to  Chrift, 
and  immediately  transformed  him,  in  their  view,  from 
B.  vifible  [2Lmt  to  a  vifible  fmner.  'o'   ■.  ' 

,  if  it  be  true,  that  a  infible  faint  is  one  who  appears 
to  profefs  realhoHnefs,  then  it  only  remains  to  inquire 
>vho  exhibit  this  appearance.  And  here  it  is  evident, 
that  none'but  thofe  who  .'exhibit  a  good  life,  a  good 
:creed,  and  a  good  profeffion,  exhibit  the  appearance  of 
>eal  holinefs.     For, 

.....I..  Though  a  good  life  does  not  prove  the  heart  to 
be  good,  yet  a  bad  life  proves '  the  heart  to  be  bad. 
"Whoever,  therefore,  exhibits  a  vicious  life,  exhibits  a 
vicious  heart,  v/hich  is  totally  inccnfiflent  with  the  ap- 
pearance of  faving  grace. 

i\  2.  No  man  can  appear  to  be  a  real  faint,  who  does 
•not  appear  to  believe  the  fundamental  dodrines  of  the 
gofpel..  Though  the  bare  belief  of  thefe  doccrines 
does  not  prove  any  man  to  be  a  faint,  yet  the  denial 
of  them  proves  him  to  be  deditute  of  the  love  of  the 
truth,  which  is  inconfiftent  with  ".real  holinefs.  A 
good  creed,  therefore,  is  as  neceiTary  as- <t  good  life,  in 
order  to  conditute  a  'vifible  faint,  •  . 

3.  None  can  appear  to  be  real  faints,  who  do  not 
profefs  to  have  that  love  which  is  the  effence  of  true 
rehgion.  Love  is  the  fulfilling  of  the  law.  And  love 
belongs  to  the  heart.  The  heart,  therefore,  is  the 
feat  of  all  holy  affections.  But  every  man  is  befl  ac- 
.quainted  with  his  own  heart,  and  if  he  is  honell,  can 
give  us  the  bed  evidence  of  his  inward  views  and  feel- 
ings, by  his  own  declaration.  And  this  renders  the 
profeffion  of  real  holinefs,  or  vital  piety,  abfolutely 
neceffary,  in  order  to  conflitute  a  vifible  faint.  A  good 
life  and  a  good  confeiTion  of  faith  are  only  negative 
evidence  of  faving  grace.  But  there  ought  to  be  fome 
pofitive  evidence  that  the  heart  is  right  with  God. 
And  this  can  be  exhibited  no  other vv^ife,  than  by  a  pro- 


«5 

feffion  of  thofe  exercifes  of  heart,  which  conftitute  a 
real  faint.  For  however  moral  and  orthodox  a  man 
may  appear,  yet  if  he  fays  that  he  has  no  love  to  God, 
no  repentance  of  fm,  no  delight  in  holinefs,  we  have  no 
right  to  fay  or  believe  that  he  is  a  real  faint,  and  of 
confequence,  he  cannot  be  a  vifible  faint.  But  if  a  man 
be  moral  and  orthodox,  and  in  addition  to  his  good 
lile  and  his  good  confeflion  of  faith,  ferioufly  declares, 
according  to  his  belt  judgment  of  his  own  heart,  that 
li€  loves  God,  hates  fm,  and  delights  in  hoUnefs,  he 
then  appears  to  be  a  real  faint,  which  is  precifely  the 
fame  as  a  vifible  faint.  Thus  morality,  orthodoxy,  and 
a  profeilion  of  that  in  which  true  holinefs  confifls,  con- 
ftitute vifible  faints.  And  though  fome  things  which 
Doctor  Hemmenway  fays,  feem  to  contradiQ:  this  de- 
fcription  of  vifible  faints  ;  yet  he  fays  other  things, 
which  perfectly  agree  with  it  and  confirm  it.  1  hefe 
at«  his  own  words,  page  62,  63.  "  If  by  a  profeflion 
of  godlinefs  we  mean  fuch  a  profeflion  as  gives  evidence 
ofchriflian  piety,  as  being  the  proper  expreflion  of  the 
faith  and  holinefs  required  in  the  gofpel  in  order  to 
falvation  ;  this  I  think  fhould  be  exhibited  in  order  to 
admifllon  into  an  inftituted  church.  There  fliould  be 
a  credible  profefTion  of  aflent  to  the  foundation  princi- 
ples of  the  chriftian  dodrine,  of  confent  to  the  new 
covenant ;  and  that  without  known  hypocrify  or  re- 
ferve.  In  a  word,  a  profejjion  exprejjive  of  the  faiih^ 
temper^  and  refolutions  of  a  true  chrijlian^  as  defcribed 
in  the  gofpel.  If  this  be  what  is  meant  by  thofe  who 
require  a  profeflion  of  godlinefs,  or  faving  faith  as  a 
term  ofchriflian  communion  ;  this  is  no  more  than 
what  Mr.  Stoddard  has  alfo  declared  as  his  flieadfaft 
perfuafion."  This  pafl'age  favours  the  fentiment  ad- 
vtoced  in  the  beginning  of  this  chapter,  that  probably 
all  men  have  precifely  the  fame  idea  of  vifible  faints^  m 
cantrafied  with  real  faints.  Though  they  may  differ 
in  their  ideas  of  real  faints,  yet  they  muft  all  agree,  that 
vifible  faints  are  thofe  who  appear  to  be  real  faints. 


C  H^A  P  T  E  R    VI. 

The  right  of  admiffion  iafullcammtmim* 

THE  duty  of  admiffion,  and  the  duty^  of  accefs  to 
fpecial  ordinances,  are  diftin^  duties,  which  re-* 
quire  a  diftin<5l  confideration.     In  this  chapter,  I  fhall 
confine  myfelf  to  the   duty  of  admiffion.     And  hero 
the  queftion  is.  Whether  the  church  may  admit  any  to 
communion,  but  fuch  as  appear  to  be  real  faints  ?  i 
know  fome  object  againft  ufmg  the  phrafe,  appear  to  hd 
faints^  as   though  it  carried  the  idea,  that  the  church 
may  make  their  own  fancy,  inftisad  of  real  evidence  of 
grace,  the  rule  of  admiffion.     But  there  feems   to  be 
no  juft  ground  for  this  obje^ion.    For,  if  the  church 
are  to  judge  of  the  qualifications  of  thofe  whom  they 
admit  to  communion,  they  are  to  judge  according  to 
apparent  evidence.     Evidence  which  they  do  not  fee, 
is  no  evidence  to  them.     Suppoiing  they  are  fo  blinded 
by   prejudice,  with  refped  to  a   certain  perfon,  that 
they  cannot  difcover  the  evidence  which  he  really  ex» 
hibits  of  being  a  good  man  ;  yet  fo  long  as  the  blinds 
nefs  of  their  hearts  prevents  their  feeing  the  goodnefs 
cf  his,  they  ought  not  to  admit  him  to  communion. 
Their  firft  duty  is  to  call  the  beam  out  of  their  own  eye, 
and  impartially  attend  to  the  evidence  of  grace,  which 
the   proponent  exhibits,  and  then  receive  him  in  th^ 
Lord  as  becometh  faints.     God  has  made  it  the  duty 
of  the  church  to  admit  thofe  to  fpecial  ordinances,  who 
appear  to  be  real  faints.     The  church,  therefore,  mufl 
ad  according  to  the  evidence  of  grace,  which  they  dif- 
cern  in  thofe  who  offer  themfelves  for  admiffion.     If 
they  appear   to  them  to  be  real  faints,  they  ought  to 
admit  them  ;  but  if  they  appear  to  theni  to  be  deflitute 
of  grace,  they  ought  to  rejed:  them.     God  has  given  his 
rules  to  imperfect  creatures.     It  is   to   be  expeded, 
therefore,  that  a  church  may,  through  inadvertence, 
prejudice,  or  partiality,  admit  fome  to  communion,  and 


debar  others  from  It,  whom  they  ought  not.  But  yet 
their  guilt  will  not  donfifl  in  ading  according  to  the 
evidence  which  they  do  fee,  but  in  not  attending  to 
the  evidence  which  they  might  fee.  Their  duty  is  to  at- 
tend to  evidence  with  impartiality,  and  to  a6t  according 
to  it.  And  this  fliows  that  they  muft  admit  thofe,  and 
only  thofe,  to  communion,  whom  they  think  are  real 
faints.  They  are-  not  required  to  ad  on  certainty,  but 
on  probability,  becaufe  they  cannot  look  into  the  hearts 
of  men.  They  mull  have  evidence  enough  to  convince 
them,  that  the  man  whom  they  admit,  is  more  Hkely  to 
be  a  true  believer  than  a  falfe  profeffor.  No  evidence 
ihort  of  probability,  can  juflify  them  in  admitting  any 
perfon  to  full  communion.  If  a  Cafhier  muft  have  any 
evidence,  that  each  piece  of  money  which  he  receives 
is  genuine,  then  he  muft  have  evidence  enough  to  con- 
vince him,  that  each  piece  is  more  likely  to  be  genuine 
than  counterfeit.  Or  if  a  Muftermafter  muft  have 
any  evidence,  that  each  foldier  whom  he  admits  into 
the  army  is  found,  then  he  muft  have  evidence  enough 
to  convince  him,  that  each  foldier  is  more  likely  to  be 
found  than  unfound.  Thefe  cafes  direclly  apply  to  the 
fubjedt  in  hand.  God  requires  the  church  to  admit 
found  and  none  but  found  believers  to  communion,  fo 
far  as  they  are  capable  of  judging,  by  the  rules  which 
he  has  given  them  to  govern  their  conduft.  It  is  their 
duty,  therefore,  to  apply  thofe  rules  to  every  particu- 
lar perfon  with  candor  ;  and  to  receive  or  reject  him, 
accordingly  as  he  appears  to  them,  either  qualified  or 
unqualified  for  admillion.  They  are  not  required  to 
be  infalHble,  but  they  are  required  to  be  honeft.  And 
to  be  honeft,  they  muft  admit  none  to  their  chriftiim 
fellowfhip,  but  thofe  whom  they  charitably  think  arc 
more  hkely  to  be  friends,  than  enemies  to  God.  But 
fince  this  is  one  of  the  cardinal  points  in  the  prefent 
difpute,  it  may  be  proper  to  offer  a  few  plain  argu- 
ments to  eftabiifii  it. 


Hg 


Argument  I. 

None  ought  to  be  ad7nitted  into  the  vijtble  church  but 
fuch  as  appear  qualified  to  promote  the  end  of  its  inJiitU'- 
tion. 

The  vifible  church  is  a  religious  fociety,  founded  oil 
religious  principles,  and  defigned  to  promote  religious 
purpofes.  Such  a  fociety  God  inftituted  immediately 
after  the  fall,  and  has  preferved  in  the  world,  from  age 
to  age,  to  the  prefent  day-  It  appears  from  the  nature 
of  this  fociety,  as  well  as  from  the  reprefentations  of  it 
!n  fcripture,  that  it  is  calculated  to  anfwer  a  variety  of 
impor'ant  ends.  In  particular,  todiftinguilh  thefriends 
from  the  enemies  of  God  ;  to  difplay  the  beauty  and 
importance  of  religion  j  and  to  propagate  it  among 
mankind  to  the  lateft  generations.  Thefe  valuable 
purpofes  are  happily  reprefented  by  a  very  fenfible 
writer.* 

"  A  vifible  church  was  eflablifhed,  in  order  to  con- 
tinue it,  and  carry  it  on  fucceffively  throughout  all  ages. 
Had  Mofes  and  the  Prophets,  Chrift  and  his  Apoftles, 
only  taught,  and  by  miracles  proved,  religion  to  their 
cotemporaries  ;  the  benefits.of  their  inftrudions  would 
have  reached  but  to  a  fmall  part  of  mankind.  Chrif- 
tianity  mud  have  been,  in  a  great  degree,  funk  and  for^ 
got  in  a  few  ages.  To  prevent  this,  appears  to  have 
been  one  reafon,  why  a  vifible  church  was  inftituted  \ 
to  be  like  a  city  upon  a  hill,  a  ftaiiding  memorial  to  the 
world  of  the  duty  which  we  ovv'e  to  our  Maker  ;  to 
call  men  continually,  both  by  example  and  inflruftion, 
to  attend  to  it ;  and  by  the  form  of  religion  ever  be- 
fore their  eyes,  remind  them  of  the  reality  ;  to  be  the 
repofitory  of  the  Oracles  of  God  ;  to  hold  up  the  light 
of  Revelation  in  aid  to  that  of  nature,  and  propagate 
it  throughout  all  generations  to  the  end  of  the  v/orld." 

Now,  if  the  vifible  church  be  a  fociety  defigned  to 

*  Bifhop  Butlw. 

M 


90 

anfwer  thefe  religious  purpofcs,  then  it  is  eafy  to  pef<» 
ceive  who  are  properly  qualified  to  be  admittedas  mem- 
bers of  it.  The  ends  for  which  any  focietyis  formed, 
naturally. point  out  the  proper qualificationsof  its  mem- 
bers. A  fociety  for  the  promotion  of  learning,  fliould 
be  compofed  of  men  of  learning.  And  for  the  fame 
reafoq,  a  fociety  for  the  promotion  of  religion,  fliould 
be  compofed  of  men  of  religion.  Saints  love  God,  but 
iinners  hate  him.  Saints  love  the  caufe  of  God,  but 
fmners  wilh  to  deftroy  it.  Saints  love  fmners,  in  one 
view,  and  hate  them  in  another,  but  fmners  are  totally 
bppofed  to  faints.  This  contrariety  between  faints  and 
fmners  is  abundantly  alferted  in  fcripture.  Solomon 
afferts,  that  an  unjuft  manisan  abomination  to  thejuftj 
"  and  he  that  is  upright  in  the  way  is  an  abomination 
to  the  wicked."  Chrifl  forewarns  his  followers  of  the 
fpirit  of  the  world  towards  them.  "  If  the  world  hate 
you,  ye  kndw  that  it  hated  mebefore  it  hated  you.  If 
ye  were  of  the  world,  the  world  would  love  his  own  ^- 
but  becaufe  ye  are  not  of  the  world,  but  I  have  chofeii 
you  out  of  the  world,  therefore  the  world  hateth  you. 
Remember  the  word  that  I  faid  untoycu.  The  fervant 
is  not  greater  than  his  lord.  If  they  have  perfecuted 
me,  they  will  alfo  perfecute  you  ;  If  they  have  kept  my 
laying,  they  will  keep  yours  alfo.  But  all  thefe  things- 
will  they  do  unto  you  for  my  name's  f^e,  becaufe 
they  know  not  him  that  fent  me.*'  Agreeably  to  thh- 
Paul  declares,  "The  carnal  mind  is  enmity  againfl 
God  :  For  it  is  not  fubject  to  the  law  of  God,  neither 
indeed  can  be.  So  then  they  tliat  are  in  the  flelh  can- 
not pleafe  God."  And  again  he  fays  to  the  Ga  latians, 
'*  Now^  we  brethren,  as  Ifaac  was,  are  children  of  the 
promife.  But  as  then,  he4:hat  v/as  born  after  the  flefh 
perfecuted  him  that  was  born  after  the  Spirit,  even  io 
it  is  now."  llius  the  whole  world  are  divided  into 
faints  and  Tinners,  who  are  diametrically  oppofed  to 
each  other.  Saints  ^re  friends  to  God  and  to  his  king- 
dom J  but  fmners  are  oppofed  to  God  and  to  his  king- 
dom, and  to  all  v.ho  wifii  to  promote itr 


hbpe  which  is  laidupforycu  in  heaven^  tvhereofye  heard 
before  in  the  word  of  the  truth  of  the  gsfpel ;  which  is 
come  unto  you,  as  it  is  in  &11  the  ivorldy  and  brijigetb 
forth  fruit  as  it  doth  alfo  in  you^  fmce  the  day  ye  heard  (f 
it,  and  knew  the  grace  of  God  in  truth.  He  fpeaks  with 
ftill  ftronger  alTurance,  with  refpeft  to  the  Theffaloni- 
anSi  Knowing,  brethren  beloved,  your  eledion  of  God, 
For  our  gofpel  came  not  unto  you  in  word  only,  but  alfo  ifi 
pozuer,  and  in  the  Holy  Ghqft,  The  Apoftle  Peter  ad- 
drefies  profeffors  in  general  as  the  fubjefts  cf  faving 
grace,  and  entitled  to  the  kingdom  of  heaven.  Peter ^ 
an  Apofile^of  fefus  Chrifi,  to  the  fir  angers  fcattered 
throughout  Pont  us,  Galatia,  Cappadocia,  Afta,  and  By- 
ihinia,  eled  according  to  the  foreknowledge  of  God  the  Fa'- 
ther,  through  fandif  cation  of  the  Spirit,  unto  obedience, 
and  fprinkling  of  the  blood  of  Chrifi  ;  grace  unto  you,  and 
peace  be  midtipUcd.  Blefjcd  be  the  God  and  Father  of 
our  Lord  Jefus  Chri/i,  which,  according  to  his  abundant 
mercy,  hath  begotten  us  again  unto  a  lively  hope,  by  the  ref- 
urre&ion  of  Chrifi  from  the  dead,  to  an  ifihcritance  incor- 
ruptiblc  and  undefikd,  and  that  fadeth  not  away,  refer- 
ved  in  heaven  for  yeu,  who  are  kept  by  the  power  of  God 
through  faith  unto  fahation^  ready  to  be  reviuled  in  the 
iafi  time.  Wherein  ye  greatly  rejvice,  though  now  for  a 
feafon  (if  need  be  J  ye  are  in  heavincfs  through  manifold 
temptatio?2s  :  That  the  trial  of  your  faith,  being  much  more 
precious  than  of  gold  that  per ijheih,  though  it  be  tried  in 
the  fire,  might  be  found  unto  praife  and  honor  and  glory  y 
at  the  appearing  of  Jefus  Chrifi  :  Whom  havifig  notfeen 
ye  love,  in  whom,  though  now  ye  fee  him  not,  yet  believing^ 
ye  rejoice  with  joy  unfpeakable  a7id  full  of  glory  :  Re- 
ceiving the  end  of  your  faith,  even  the  falvation  of  your 
fouls.  -* 

Paul  and  Peter  here  fpeak  to  ail  profeffors  of  reli- 
gion, as  though  they  judged  them  to  be  faithful  to  the 
Lord.  They  addrei's  them,  juft  as  they  would  addrefs; 
thofe  whom  they  iuppofed  to  be  real  faints.  And  ihey 
exprefs  that  charity  towards  them,  which  they  might 
properly  exprefs  towards  perfons  profefTmg  godlinefs. 


96 

It  is  natural,  therefore,  to  underfland  them  as  giving 
their  real  opinion  of  thofewhom  they  had  baptized  and 
admitted  to  fpecial  ordinances.  But  fome  infinuate 
that  they  are  fpeaking  only  of  the  vifible  feparation  of 
Chriftians  from  Heathens,  and  call  them  holy,  beloved, 
elected,  fan6lified,  and  faved,  in  allufion  to  the  Jewiih 
church,  who  were  feparated  from  other  nations,  and 
on  that  account  (tiled  a  holy  people,  a  peculiar  treafure, 
a  kingdom  of  priefts.  This  objeiStion  refutes  itfelf. 
For  the  Jewifh  church  were  all  real  faints  by  profeiTion, 
as  we  truH  has  been  fufficiently  proved.  And  if  this 
has  been  proved,  then  the  defcription  of4:he  Jewifli 
church  being  appHed  to  the  Chriftian  is  a  clear  demon- 
ftration,  that  the  Apoftles  confidered  the  profelTors  of 
chriftianity  as  real  faints.  The  allufion  which  the  A- 
poftles  are  fuppofed  to  have  to  the  Jewiih  church,  fixes 
the  meaning  of  their  exprelTions,  and  obliges  uz  to  un- 
derfland them  in  their  highefl  and  beft  fenfe. 

Now,  if  the  Apoftles  admitted  none  to  the  chriftian 
facraments,  butfuchas  they  fuppofed  were  chofen  of  God, 
called  to  be  faints,  predeftmated  to  holinefs,  and  enti- 
tled to  the  heavenly  inheritance,  then  we  may  juftly 
conclude,  that  none,  at  this  day,- ought  to  be  admitted 
into  the  church,  but  fuch  as  the  church  fuppofe  are  re- 
al faints.  The  Apoftles  were  governed,  in  the  admif- 
fion  of  members,  by  the  fame  rule,  which  is  given  to 
all  their  fucceffors  in  the  miniftry.  Their  rule  was 
Chrift's  commiiTion.  And  Chriit's  commiflion  is  the 
only  rule  of  minifters  at  this  day.  The  Apoftles  have 
explained  Chrift's  commifTion,  by  their  practice.  And 
their  practice  is  an  infallible  guide,  fmce  they  atted,  in 
all  their  pubhc  conduct,  under  the  immediate  direction 
of  the  divine  Spirit.  This  argument  drawn  from  the 
practice  of  the  Apoftles  abfolutely fettles  the  point,  that 
the  church  ought  to  admit  none  to  the  tabic  of  the 
Lord,  but  fuch  as  they  fuppofe,  in  a  judgment  of  charity, 
are  true  believers,  or  the  fubjefts  of  laving  grace. 


^7 
C  H  x\  P  t  E  R     Vili. 

Sec  t.     VII.  and  X. 

'The  DoHot'^s  opinion,  that  habtized  infants  belong  id  the 
"viftble  church  examined. 

WE  grants  that  G'od  may  fanftify  Ibme  baptized 
infants  ;  and  we  will  not  deny  that  he  has 
abfolutely  engaged  to  fart^tify  them  all,  if  their  pa- 
rents faithfully  difchnrg^  their  covenant  obligations  ^ 
but  yet  we  cannot  allow,  that  baptized  infants,  whe- 
ther fandified  or  unfandified,  belong  to  the  vifible 
church.     For, 

1.  They  cannot  belong  xo  it,  by  virtueof  their  owii 
acV.  They  can  neither  make,  nor  accept  any  propo- 
fals.  They  are  unacquainted  with  the  name,  nature^ 
and  obligation  of  a  covenant.  They  do  not  fo  much 
as  know,  that  a  vifible  church  cxifts.  Sucn.  weak  and 
ignorant  creature?,  therefore,  cannot  belong  to  th(i 
vifible  chuirch,  by  virtue  of  their  own  act. 

2.  They  cannot  belong  to  it,  by  virtue  of  their  pa- 
irent's  aft.  Believing  parents  may  covenant  with  God 
about  their  infant  feed,  but  not  for  themi  They  may 
engage  to  love  them,  to  pray  for  them,  to  inHruct  them^ 
to  rellrain  them,  and  even  to  ufe  every  argument  and 
motive  which  they  can  think  of,  to  perfuade  and  mor->. 
ally  compel  them  to  join  the  vifible  church.  But  yet 
they  cannot,  by  thefe  or  any  other  methods,  lay  them 
under  covenant  obligations,  to  profefs  that  they  love 
God,  when  they  are  cojifcious  to  themfelves,  that  they 
have  not  the  love  of  God  in  them*  Believing  parents 
may  lay  themfelves  under  covenant  obligations  to  God^ 
to  their  fellow  men,  and  to  their  children^  by  virtue  of 
their  own  aft.  But  their  own  aft  of  covenanting 
for  themfelves^  can  never  lay  their  children  under  cove- 
nant obligations,  to  read,  or  pray,  or  attend  public, 
worfliip,  or  make  a  public  profelfion  of  religion,  or 
pej  form  any  other  duty,  whatfoever.     It  is  true^   in- 

N 


9^  i 

deed,  the  baptized  children  of  faithful  parents  are  un- 
der fuperior  obligations  to  feligicn.  But  their  fuperi- 
or  obligations  wholly  refult  from  their  fuperior  advan- 
tages for  light  and  inilrumon,  and  not  from  any  cove- 
nant obligations  laid  upon  them,  by  their  parents* 
Covenanting  is  a  perfonal  ad:.  And  no  perfon  can 
lay  any  one  under  covenant  obligation  but  himfelf. 
There  is  no  poffibility,  therefore,  of  believing  parents 
bringing  their  infant  feed  into  a  vifible  church,  which 
is  a  voluntary  fociety,  formed  by  a  voluntary  compact. 

3.  Baptized  infants  cannot  belong  to  the  vifible 
church,  by  virtue  of  God*s  aft.  Thofe  who  cdnfider 
the  infants  of  believers  as  belonging  to  the  vifible 
church,  generally  fuppofe  that  they  are  brought  into 
it,  by  the  fovereign  ad  of  God.  They  fuppofe  God 
takes  them  into  covenant  with  himfelf,  and  gives  them 
a  (landing  in  the  vifible  church,  by  his  own  fovereign 
authority,  without  their  knowledge  or  confent.  This 
was  the  general  opinion  of  the  firft  churches  in  New- 
England.  "  They  agreed.  That  the  children  of  the- 
faithful  are  church  members,  with  their  parents  j  and 
that  their  baptifm  was  a  feal  of  their  being  fo.***  And 
this  feems  to  be  the  opinion  of  many  at  this  day..  But, 
in  ftating  the  nature  of  covenanting,  we  have  endeav^ 
ored  to  prove,  that  it  lies  not  within  the  province 
even  of  divine  fovereignty,  to  take  any  of  the  human 
race  into  covenant,  without  their  own  perfonal  know- 
ledge and  confent.  And  if  this  be  trucy  the  undenia- 
ble confequence  is,  that  no  infants  are  brought  into  the 
vifible  church,  by  the  fovereign  acl  of  God.  The  ele* 
gant  and  ingenious  Writer  we  have  frequently  had 
occafion  to  mention,  fays  indeed,  that  God  has  a  fove* 
reign  right  to  take  his  reafonable  creatures  into  cove- 
nant, whether  they  yield  their  confent  or  not.  But 
he  has  faid  nothing  to  fhow  how  a  covenant  can  be 
made  by  one  party,  in  oppofition  to  the  confent  of  the 
other  J  nor  how  a  divine  command  can   conftitute  a 

♦Mather's  Magnaliai  page  19. 


99 


<:ovenant  obligation  ;  nor  j^oia  any  perfon  can  be  bound 
lo  fulfil  a  promife  or  engagfement  which  he  never  made. 
And  until  thefc  things  are  fhown,  we  fhall  conclude, 
that  it  is  as  eafy  to  prove,  that  baptized  infants  are  di- 
vines or  philofophers,  as  Ito  prove,  that'  they  are  in. 
covenant  with  God,  and  members  of  the  vifible  church. 
Now,  if  we  have  made  it  appear,  that  the  infant  feed 
of  believing  parents  are  not  members  of  the  vifible 
church,  then  Dodor  Hernmenway^s  opinion  on  this 
head  is  completely  refutedl  and  of  confequence,  all  the 
arguments  which  he  has  drawn  from  it. 

One  other  obfervation  vjrill  conclude  my  remarks. 
The  Doftor's  Difcourfe  dii'ectly  tends  to  deftroy  the 
appearanceof  religion  in  the  vifible  church.  He  inti- 
mates, that  it  is  a  natural  coiifequence  of  what  he  main- 
tains, that  thofe  who  were  baptized  in  their  infancy 
may  be  admitted  to  communion,  without  a  public  con- 
feffion  of  religion.  He  uies  the  iQrm  reccgfiize  inftead 
of  admit,  when  fpeaking  of  thofe  coming  to  fpecial  or- 
dinances who  were  baptized  iny  their  infancy.  If  fuch 
perfons  are  only  to  be  recognized  as  members  of  the 
vifible  church,  then  it  neceflarily  follows,  that  they 
have  a  right  to  all  the  external  privileges  of  it,  without 
^formal  admiifion.  This  inference  Mr.  Williams  has 
drawn  from  the  church-memberfhip  of  baptized  in- 
fants, in  a  Dialogue  which  he  has  lately  publifhed,  and 
repubhfhed.  And  this  very  Dialogue  Dodor  Hem- 
menway  has,  in  connexion  with  a  number  of  truly 
great  and  refpedable  names, recommended  to  the  pub- 
lic notice  and  perufal.  Mr.  Williams's  Dialogue  is 
v.'holly  defigned  to  carry  the  Dodor's  real  fcheme  into 
praclice.  Let  us  fuppofe,  therefore,  that  our  churches 
iliould  adt  upon  the  Do6lor*s  fcheme,  as  Mr.  Williams 
has  explained  it,  and  receive  to  their  communion  all  fo- 
ber  perfons,  who  were  baptized  in  their  infancy,  with- 
out a  public  profeflion  of  religion.  Would  not  this 
practice  bring  many  unqualified  perfons  to  the  facra- 
ment  ?  Are  there  not  fober  Arians,  fober  Socinians, 
fober  Univerfalifts,  fober  Deifts,  and  even  fober  Seep. 


lOO 


tics  ?  Are  fuch  perfons  as  tlVefe  properly  qualified  to 
tinite  with  the  people  of  God,  in  commemorating  th^ 
dying  love  of  the  Divine  Redeemer  ?  But  what  cari 
exclude  fuch  from  the  table  of  the  Lord,  if  no  public 
profellion  of  religion  be  required,  in  order  to  their  re- 
cognition  as  members  of  the  church  in  full  communion? 
And  when  the  church  is  cornpofed  of  fuch  unchriftiaii 
charaftersjwhat  appearance  of  religion  will  it  exhibit  to 
the  world  ! 

Though  our  venerable  forefathers  allowed,  thatbap- 
tized  infants  belong  to  the  vifible  church,  yet  they 
would  not  admit  even  fuch.,  at  adult  age,  to  come  to 
the  facrament,  without  a  piiblic  relation  of  experiences, 
as  well  as  a  public  profelfion  of  religion.  Doctor  Cot- 
ton Mather  lays,  in  his  Memoirs  of  the  Life  of  the  rev- 
erend JohnEUotj  that  "the  churches  oi 'New-England 
have  ufually  been  very  itrid  in  iheir  admiffion  to 
church-fclloivjhipj  and  rcQuired  very  fignal  demonftra- 
tions  of  a  repenting  and  believing  foul,  before  they  ^ 
thought  men  fit  fubjefts  to  be  intrufted  with  the  rights 
of  the  kingdom  of  Hca'vcn*'.''*  He  fays,  page  i8§,  it  was 
Mr.  Eliot's  opinion,  that  "  the  fubjetls  to  be  admitted 
to  church-feilowfliip,  ought  to  be  fuch  as  a  trying  char- 
ity^ or  a  charitable  trials  fhould  pronounce  regenerated' 
And  again  he  fays,  that  Mr.  Eliot  *'  could  nat  com.- 
prehend,  that  a  church-flate  can  arife  from  any  other 
formal  caufc^  but  the  confent,  concurrence,  confedera- 
tion of  thofe  concerned  in  it ;  he  looked  upon  a  rela- 
tion unto  a  chiirchjas  not  a  natural^  or  a  violent^  but  a 
^voluntary  thing,  and  fo  that  it  is  to  be  entered  no  other- 
wife  than  by  an  holy  covenant ^  or  as  the  fcripture  fpeaks^ 
by  giving  ourjehcs Jirji  unto  the  Lord,  and  then  one  unia 
another." 

But  we  fhallhave  the  beft  evidence  of  the  real  opin- 
ion of  our  pious  anceftors  on  the  fubjed  before  us, 
from  "  the  Atifwer  of  the  Elders  and  other  Mclfengers 
cf  the  Churches,  aifemblcd  atBofton,  in  the  year  i662> 

••*  Msgnaliaj  E.  iii.  p.  J97. 


lOI 


to  the  QjLieftions  propounded  to  them,  by  order  of  the 
Honored  General  Court."  In  the  fourth  propofition 
of  the  anfvver  to  the  firft  quellion,  we  haA^e  their  opin- 
ion clearly  flated,  refpefting  the  propriety  of  admitting 
perfons  to  the  Lord's  table,  by  virtue  of  their  infant 
church-memberfhip.  The  fourth  propofition  fays, 
*'  Thefe  adult  perfons  are  not  therefore  to  be  admitted 
to  full  communion,  merely  becaufe  they  are  :indconfi/iuff 
members,  without  fuch  further  qualifications  as  the 
Word  of  God  requireth  thereunto.  In  the  Old  Tefta- 
nient,  though  men  did  continue  members  of  the  church, 
yet  for  ceremonial  uncleannefs  they  were  to  be  kept 
from  full  communion  in  holy  things.  Lev.  vii.  30,  21. 
Num.  ix  6,  7,  andxix.  13 — 20.  Yea,  andthepriefts 
and  levites  in  the  Old  Teflament,  had  fpecial  charge 
'committed  to  them,  that  m.e\\/hQiild  not  partake  in  holy 
things^  unlefs  duly  qualified  for  the  fame,  notwithftan- 
ding  their  OTd';7zZ'd'r//6/^,  2  Chron.  xxiii.  19.  Ezek.  xxii. 
26.  and  xliv.  7,  8,  9,  23.  And  therefore  much  more 
in  thefe  times,  where  moral  fitnefs  and  fpiritual  qualifi- 
cations are  wanting^  memberjbip  alone,  is  not  fufficient 
for  full  communion.  More  was  required  to  adult  per- 
fons eating  the  pajfover,  than  mere  MEiviBERSHipjthere- 
fore  fo  there  is  now  to  the  Lord*s  fupper.*" 

Though  the  firft  minifters  in  New-England,  were 
great  and  good  men,  yet  it  appears  from  thefe  quota- 
tions, that  they  adopted  premifes,  from  which  they 
were  afraid  to  draw  the  natural  conclufions.  But 
Doftor  Hemmenway  and  Mr.  Williams  are  more  con- 
fiftent.  They  maintain,  that  baptizedinfants  are  mem- 
bers of  the  vifible  church,  and  therefore  conclude,  that 
when  they  arrive  to  adult  years,  they  ought  to  be  re- 
(ogni-zed  as  members  in  full  communion,  without  any 
public  profeffion  of  religion.  But  did  many  of  their 
admirers  fee  this  to  be  the  necclfary  confequence  of 
their  Doftrine,  refpecting  the  church-memberfhip  of 
baptized  infants,  we  prefumc,they  would  heartily  rejed 

*  Magnalia;  £.  y.  p.  70* 


it,  as  injurious  both  to  the  piety  andpurity  of  our  chur-f 
ches.  The  Dodor,  aware  of  this,  but  only  once  fug* 
gefls  his  notion  of  recognition.  And  Mr.  Williams, 
•to  fave  appearances,  concedes  that  a  ptiblic  profefTion 
of  religion  may  be  admitted  for  a^ particular  purpofe.* 
But,  however,  he  fpends  many  pages  to  point  out  the 
expediency  of  laying  the  practice  afide.  Nor  is  he  a- 
lone  in  this  opinion.  Many  churches  lay  alide  confef- 
iions  of  faith,  and  admit  members  without  any  pubhc 
evidence  of  their  belief  of  the  eflential  doctrines  of  the 
gofpel,  and  without  any  pubhc  evidence  of  their  expe- 
rimental acquaintance  with  rehgion,  Thefe  are  large 
ftrides  tov/ards  that  perfect  liberty  and  catholicifm, 
which  the  Dodor'sDifcourfe,  Mr.  Williams's  Dialogue, 
and  the  efforts  of  their  refpecl:able  patrons,  have  a  ten- 
dency to  introduce  into  the  prefent  churches  of  Chrift. 
Is  it  not  a  veryferious  andimportantinquiry,  Wheth- 
]£r  the  church  ought  to  open  their  arms  fo  wide,  as  to 
take  into  their  bofom,  thofe  whoexhibitno  appearance 
of  religion,  nor  the  leaft  regard  for  the  caufe  of  God  f 
If  they  lay  afide  a  public  profeffion  of  religionas  a  term 
of  communion,  they  may  expe<Et  to  lofe  ail  brotherly 
love,  all  chriftian  difcipline,  and  all  appearances  of  vi- 
tal piety.  And  when  they  have  loft  all  thefe  diftin- 
guifhing  excellencies,  they  may  expect  to  lofe  their  in- 
fluence Over  the  minds  of  men,  and  fall  under  the  re- 
proach and  contempt  of  the  world.  But  on  the  other 
hand,  if  they  fteadfaftly  adhere  to  the  direttions  of 
Chrift  and  the  example  of  our  pious  anceftors,  in  the 
admiflion  of  members,  they  may  humbly  hope,  that 
God  will  vifibly  approve  their  fidelity,  and  add  to  theii" 
numbers  daily  fuch  as  ihall  be  faved. 

[So  far  Mr.  Emmorn.l 


*  Dialog^ie,  Ballon  Edition,  page  i^,n. 


105 

■^■i  III    11  ■ 

THUS,  reader,  you  have  had  opportunity  to  perufe, 
and  examine  feme  of  the  reafonings  of  a  judici- 
ous, fenfible  divine.  Befides  what  is  contained  above, 
he  has  faid,  page  122.  "  Before  we  can  admit — tp  par- 
tial communion  we  mud  find  a  Scripture  warrant  to 
feparate  what  God  has  joined  together,  namely,  bap- 
tifm  and  the  Lord's  fupper.  Thefe  ordinances,  as 
they  refpecl  the  adult,  Hand  upon  a  level.  And  the 
qualifications  for  the  one  are  rhe  fame  as  the  qualifi- 
cations, for  the  other.*'  And  I  will  add,  "Thefe 
ordinances  as  they  refpecl  the"  infant,  "  fland  upoa 
a  level.  And  the  qualifications  for  the  one  are  the 
fame  as  the  qualification  for  the  other."  We  have  no 
more  fcripture  for  infant-baptifm  than  for  infant-com- 
munion— that  is,  none  at  all  for  either. 

I  canuQt  fludy  what  Mr.  Emmons  can  advance  in 
favour  of  infant-baptifm.  Other  psedobaptifts  fay,  the 
covenant  made  with  Abraham  was  the  covenant  of 
grace  ;  and  as  he  was  required  to  circumcife  his  chil- 
dren, we  ought  to  baptize  ours.  But  Mr.  Emmons 
fays,  "  that  the  covenant  of  Abraham  ought  to  be 
confidered  as  totally  diilindt  from  the  covenant  of 
grace.".  And  again,  "  That  there  is  no  propriety  in 
arguing  from  one  difpenfation  of  the  covenant  of  grace 
to  another."  He  fays,  "  The  truth  is  we  muft  learn 
the  peculiar  duties  of  believers  under  the  prefent  dif- 
penfation of  the  covenant  of  grace,  from  the  difpenfa- 
tion itfelf,  which  enjoins  all  the  peculiar  duties  which 
belong  to  it.  If  believe^  are  now  to  baptize  their 
children — it  is  not  becaufe  they  were  once  obliged  to 
circumcife  them.*' 

Other  psedobaptifts  fay.  Infants  were  formerly  in- 
cluded with  their  parents  in  the  vifible  church,  and 
therefore  they  ought  to  be  now  ;  and  if  fo,  then  they 
ought  to  be  baptized.  But  Mr.  Emmons  fays,  "  God 
required,  and  the  Ifraelites  made  a  credible  profeffion 
of  real  godlinefs,  when  they  entered  into  the  Sinai  cov- 
enant." And  again,  he  fays,  "  We  cannot  allow,  that 
baptized  infants,  whether  fan£tified  or  unfandified,  be-. 
long  to  the  vifible  church»" 


1 04 

Now  as  his  penetrating  genlous  and  love  of  the 
truth  have  led  him  to  remove  the  main  pillars,  which 
liave  for  many  years  fupported  infant-baptifm,  notwith- 
{landing  all  the  difpieafure,  which  he  undoubtedly 
knew,  he  would  incur  from  a  great  majority  of  the 
advocates  for  the  praftice  ;  I  cannot  but  hope,  he  will 
foon  be  enabled  to  get  this  human  tradition  itfelf  quite 
out  of  the  way  ;  and  that  he  may  become  as  (launch 
an  advocate  for  baptifm  only  on  a  profeffion  of  faith, 
as  he  now  is  for  communion  only  in  that  way. 

I  have  fometimes  thought  it  probable,  that  I  fhould 
have  been  a  baptiil  years  before  1  was,  had  it  not  been 
for  an  idea  held  up  by  fome,  namely,  that  God  has 
gracioully  promifed  parents,  if  they  will  be  faithful  in 
the  difcharge  of  their  duty  towards  their  children,  that 
he  will  certain-y  fanclify  them  j  or  at  lead  that  they 
fliall  not  die  unregenerate.  ~ 

But  when  I  was  brought  to  attend  clofely  to  the 
fubje£l,  I  could  not  fee,  even  if  the  idea  were  ever  fo 
well  fupported  by  fcriptuj-e,  that  it  would  juflify  the 
baptl:^ing  of  infants.  Nay  could  we  be  fure  refpeQ:- 
Ing  any  infant,  that  he  were  certainly  fan«3:ified)  and 
therefore  belonged  to  the  univerfal  tnvifible  churchy  even 
this  would  not  jullify  lis  in  baptizing  him.  Baptifm 
is  that  by  which,  each  one,  who  receives  it,'  ought  to 
make  a  perfonal  profeffion  of  his  faith  in  Chrift  :  it  is 
the  anfwer  of  a  good  confciencc* 

Should  any  unbaptized  adult  give  us  ever  fo  *goo J 
evidence  of  his  being  a  real  faint  \  but  before  baptifm 
lofe  his  fenfes,  we  fhould  h*v^e  no  right  to  baptize 
him,  although  we  believed  him  to  be  a  faint,  and  truly 
in  the  covenant  of  grace  :  For  no  perfon,  adult  or  in- 
fant, fandified  or  unfanftified,  in  covenant  or  not, 
ought  to  be  baptized,  who  does  not  under flandingly 
fubmit  to  this  gofpel  inflitution. 

The  members  of  every  church  ought  cordially,  by 
their  prayers,  to  dedicate  themfelves  and  their  children, 
and  all  that  they  have  to  God  :  and  to  watch  over  one 
another,  and  to  fee,  as  far  as  in  them  lies,  that  each 


I05 

member  lives  in  the  habitual  performance  of  all  ch-rif- 
tian  duties  :  particularly  that  every  parent  pray  for 
and  with  his  children,  and  endeavour  to  bring  them  up 
hi  the  nurture,  and  admonition  of  the  Lord. 

And  indeed  the  children  of  faithful  parents,  bapti- 
zed or  unbaptized,  as  they  are  favoured  with,  a  pious 
education,  "  are  under  fuperior  obligations  to  religion. 
But  their  fuperior  obligations  wholly  refult"  (not  from 
their  baptifm,  if  they  have  ever  been  baptiled,  but) 
"  from  their  fuperior  advantages  for  light  and  inflruc- 
tion." 

From  the  preceding  extrads  it  may  be  obferved, 
that  thofe  congregational  and  prefbyterian  churches, 
which  admit  perfons  "  to  come  to  the  facrament, 
without  a  public  relation  of  experiences,  as  well  as  a  pub- 
lic profeffion  of  religion  j"  are  much  farther  from  the 
practice  of  the  firfl  fettlers  of  New-England,  than 
even  the  baptifls  themfelves. 

How  many  are  the  inventions  of  men  !  Even  of  good 
men !  Mr.  Enwions  and  Mr.  C.  Strong  fay.  Infants 
are  not  members  of  the  vifible  church,  and  "  that  no 
covenant  relation  doth  exift  between  God  and  children 
on  account  of  their  being  the  children  of  covenant, 
or  beheving  parents  ;"  but  that  they  ought  undoubt-« 
EDLY  to  be  baptized  on  fome  other  account. — Dr» 
Hopkins  2Sid.  Dr.  Wejihj,  "that  the  feed  mentioned 
in  the  promife  to  Abraham  refpe6:ed  and  comprehend- 
ed his  natural  pofterity  ;'*  and  if  parents  dedicate  their 
children  to  God,  by  baptifm,  as  they  ought ;  taking 
hold  of  the  covenant  for  them  by  faith  ;  and  perform 
their  duty  towards  them  in  other  refpeds  as  they  may, 
and  as  many  parents  have  done  ;  their  children  fhall 
certainly  be  faved  ;  and  therefore  the  children  of  be- 
lieving parents  ought  to  be  baptized  :  though  they  do 
not  promife  them  the  earthly  Canaan. — Dr.  Lathrop 
and  Mr.  Williams  have  fome  other  fcheme.  And 
how  many  other  fchemes  there  are  I  know  not  :  But 
one  thing  is  evident  ;  If  a  houfe  divided  againft  itfelf 
cannot  Oand,  infant-baptifm  muft  furely  fall, 

O 


io6 

Thefe  gentlemen,  mentioned  above,  are  noted  char* 
afters,  whofe  followers  are  vaftly  numerous.  And 
their  different  fchemes  are  not  barely  different  argu- 
ments brought  to  prove  the  fame  thing  ;  but  they  are 
direftly  oppofite,  one  to  the  other. 

In  a  few  centuries  after  the  apoftles,  profeffors  of 
Chriftianity  went  down  into  Egyptian  darknefs  ;  but 
now  for  many  years,  they  have  been  emerging  from 
ihat  darknefs,  and  laying  afide  thofe  fuperftitious  prac- 
tices, which  were  then  introduced.  But  (the  high 
places,  ii.  King.  xv.  4.^  infant-baptifm  is  not  yet  remo- 
ved. Perhaps  all  denominations  (unlefs  thofe  in  the 
Valleys  of  Fiedmont  may  be  an  exception)  have  more 
or  lefs  of  popery  ftlU  cleaving  to  them.  I  will  not 
except  even  the  baptifts.  But  our  *  psedobaptift  bre- 
thren certainly  have  fomething,  which  they  are  excee- 
dingly perplext  how  to  maintain  on  protellant  princi- 
ples ;  for  the  more  they  endeavour  to  prove  infant- 
baptifm  from  the  bible  alone,  -the  more  dark  and 
obfcure  it  appears. 

The  advocates  for  infant-baptifm,  when  they  are 
driven  from  every  other  hold,  generally  fly  to  the  fol- 
lowing as  their  lafl  refuge  ;  "  It  is  no  where  forbidden 
in  the  New  Teflament,  therefore  as  Abraham  was  re- 
quired to  circumcife  his  children,  we  mufl  baptize 
ours."  This  is  loofe  reafoning  indeed.  "  Abraham 
was  commanded  to  circumcife  his  male  infants  on  the 
eighth  day  ;  therefore,  without  a  command,  we  mufl 
baptize  our  infants,  both  male  and  female,  fometime 
in  infancy;  but  it  is  no  matter  on  what  day.**  Were 
they  pleading  for  circumcifion,  and  could  they  fay. 
It  is  no  where  abrogated  in  the  Neiv  Te/^ament,  this 
would  have  much  more  of  the  appearance  of  an  argu- 
ment.— Or  were  they  pleading  for  the  continuance  of 
Tithes,  they  might  fay,  "  Tithes  were  not  of  Mofes, 
but  of  the  fathers,  Abraham  gave  tithes,  and  they  were 
continued  under  the  Mofaic  difpenfation,  and  they  are 
not  forbidden  in  the  New  Teflament  ;  therefore  peo- 
ple, ought  at  this  day,  to  give  a  tenth  part  of  all  their 


lo* 


income  to  their  mlnifters.**  This  reafoning  would  not 
be  half  fo  bad. 

As  infant-baptifm  is  not  exprefsly  named  and  forbid- 
den in  the  New  Tejiamcnt^  (any  more  than  infant-com- 
munion) if  it  could  only  be  found  any  where  in  the 
Old^  the  advocates  for  thepradice  might  urge  its  con- 
tinuance now,  with  nearly  as  much  propriety,  as 
Mr.  John  Cotton  urged  the  killing  of  heretics. 

Mr.  Roger  Williams  one  of  the  firft  fettlers  in  the 
{late  of  Rhode-Ifland,  and  who  gave  name  to  the  town 
oi  Providence ^vjz&  banilhed  from  Maflachufetts  for  his 
religious  fentiments.  Some  time  after  he  publifhed  a 
book  under  the  title  of  The  bloody  Tenet  of  perfecution 
for  confciencefake.  Mr.  Cotton  wrote  aa  anfwer  to 
him,  which  he  called,  The  bloody  Tenet  wajhed  -and 
made  white  in  the  blood  of  the  Lamb.  This  was  printed 
in  London  in  1647.  ^^  ^^^^  ^^'  Williams  publilhed 
a  reply  in  1651,  intitled.  The  bloody  Tenet  yet  more 
bloody  by  Mr,  Cotton* s  endeavour  to  ivajh  it  white. 

As  Mr.  Williams  **  pleaded  that  the  civil  fword  was 
never  appointed  by  Chrifl  for  an  antidote  or  remedy 
\n  fpiritual  evils  and  dangers ;  Mr.  Cotton  denies  it, 
and  fays,  "  It  is  evident  the  civil  fword  was  appoint-- 
*'  ec^  for  remedy  in  this  cafe,  Deut,  xiii.  and  appointed 
"  it  was  by  that  angel  of  God's  prefence,  whom  God 
"  promifed  to  fend  with  his  people.  Exod,  xxxiii.  2,  x, 
**  And  that  angel  was  Chriil,  whom  they  tempted  in 
*'  the  wildernefs.  i  Cor.  x.  9.  Therefore  it  cannot 
**  truly  be  faid,  that  the  Lord  Jefus  never  appointed 
*'  the  civil  fword  for  a  remedy  in  fuch  a  cafe  :  For  he 
"  did  exprefsly  appoint  it  in  the  old  teftament  ; 
♦'  nor  did  he  ever  abrogate  it  in  the  new.  The  reafon 
**  of  the  law  (which  is  the  life  of  the  law)  is  of  eternal 
".  force  and  equity  in  all  ages.  Thou  fJoalt  furely  kill 
^'^  bimbecaufe  he  hath  jaught  to  thrujl  thee  away  from 
"  the  Lord  thy  God  j  this  reafon  is  moral,  that  is,  of 
*'  univerfal  and  perpetual  equity  to  put  to  death  any 
*'  apoftate  feducing  idolator,  or  heretic,  C.  p.  66,  6'j.** 
In  Backus*s  Hifiory  of  the  Baptifts  in  New-England, 
Vol.  I.  p.  165,  166. 


4^   *|*   ^   •#•   ■'I*   ■4*   "^ '  "^   ■^■^   4i^   •'I*   ^   'i*   -^  *§!■   ^ 


I^Jye  follow! fig  paffages  are  fome  of  Mr.  Ed.  Smarden^s 
■   gleanings:  and  they  are  here  publifhed  as   the  Rev. 
J  OH  N  Wesley^  s  tejiimony  in  favour  of  the  Bapii/is. 

"As    CERTAIN    ALSO    AS  YOUR   OWN    POETS    HAVE  SAID." 

St.  Paul. 


The  following  arc  Gleakings.^  gathered  from  Mr.  Wes-^ 

' 't  ley's  Notes  C7Z /Z?^  New  Teftainent. 

IVIat,  iii,,i6.  "  T  ET  pur  Lord's  fubmitting  to  bap- 
*  i.-  i   tifm,  teach  us  an  holy    exaftnefs 

in  the  obfervance  of  thofe  in(|titutions,  which  owe  their 
obligation  merely  to  a  divine  command.  Surely  thus 
it  becometh  all  his  followers  to  fulfil  .all  righteo-ufncfs.'* 

Afts"  X.  47.'  **  Van  any  nian  forbid  water,  thai  thefe^ 
fjjould  hot  be  baptiz^dyWbo  ha-v/e  r-e'ceivcd  the  Holy  Ghofl? 
He  does  not  fay  they  have  the.  baptifm  of  the  Ipirit, 
therefore  they!  do  hot  need  baptifm  with  wateir;  but, 
juft  the  contrary,  if  they  have  receiyed  iY^p  ^P^P.!^.  t|ien 
baptize  them'with w^ater.  '    .     -^    ,,  y.  •  -     '  ''", 

HoW  eafily  is  this  queftion  decided,  if  we  will  tak^ 
the, word  of  God  for  our  judge  l!  Either  men  have  re- 
ceived the  Holy  Ghofl  or  not.  ,  If  they  have  not,  re- 
pent,  faith  God,  and  be  baptizedy  and  ye  ffjall  receive  the 
gift  of  the  Holy  Ghoji.  If  they  have,  if  they  are  already 
baptized  witii  tlie  Holy  Ghoft,  then  who  can  forbid  wa- 
ierV  ■  ;:-.,.'.■    ■.  '.  ■  V: 

Rom.  vi.  4.  "  We  are  buf(ed  zy/VZ*  ^/w-^Ailudilig  to 
the  antient  manner  of  baptizing  by  immersion^— /y?*^/? 
as  Chrift  %vas  rai fed  from  the  dead  by  the  ^/orj/— glorious 
•power  of  the  Father,  fo  we  alfo  by  the  fanie power  ihould 
fife  again  ;  and,  as  he  lives  a  tieNv  lifb  in  Heaven,  {0  We 
JIooiddzvalkih7iewnefsoflife.  'This,  fays  the  Apdftle, 
our  very  baptifm  reprefehts  to  us.** 

The  following  are  Gleaninga  from  his  Ecdefiaftical 
Hiftory : 


log 

Century  i,  Part  ii.  Chap.  iv.  Seft.  i.  "The  rites, 
inftituted  by  Chriil  himfelf,  were  only  two,  and  thefe 
defigned  to  continue  to  the  end  of  the  church  here  be- 
low, without  ANY  VARIATION.  Thcfc  ritcs  were  bap- 
tifm  and  the  holy  /upper,  which  are  not  to  be  confider- 
ed  as  mere  ceremcnies,  but  alfo  as  ordinances,  accom- 
panied with  a  fanftifying  influence  upon  the  heart  of 
true  chriftians." 

Cent.  I ,  Part  ii.  Chap.  ii.  Seft.  v.  "  Nor,  at  firft, 
was  the  diftindion  made  between  chriftians  of  a  more, 
lefs,  or  perfect  order,  which  took  place  afterwards. 
Whoever  acknowledged  Chrifl  as  the  Saviour  of  Man- 
kind, and  made  a  folemn  profeffion  of  his  confidence 
in  him,  wasiMMEpiATELv  baptized,  and  received  in- 
to the  church." 

Cent.  I,  Part  ii.Chap.  iii.  Sed.  iv.  "In  the  earli- 
eft  times  of  the  church,  all  whoprofefTed  firmly  to  be* 
lieve  that  Jefus  was  the  only  Redeemer  C5f  the  world, 
and  who,  in  confequence  of  this  profeffion,  promifed 
to  live  in  a  manner  conformable:  to  the  purity  of  his 
religion,  were  received  among  the  difciples  of  Chrift. 
This  was  all  the  preparation  for  baptijm  then  required; 
and  a  more  accurate  inflru£tion  in  the  do<51:rines  of  chrif- 
tianity  was  to  be  adminiftered  to  them  after  it." 

Cent.  I,  Part  ii.  Chap.  iv.  Sect.  viii.  "The  facra- 
ment  oi  baptifm  was  adminiftered  in  this  century,  in 
places  appointed  for  that  purpofe,  and  was  performed 
by  IMMERSION  OF  THE  WHOLE  BODY  in  the  Water.'' 

I  fhall  introduce  a  few  more  quotations  from  Mr. 
Wefley's  works  to  fhew  how  the  beft  inftitutlons,  are 
by  degrees,  altered  and  corrupted  by  the  folly  of  fuch 
men  as  would  fain  be  wifer  than  God. 

.In  his  Ecclefiaftical  Hiftory,  Century  the  2d.  Part  ii. 
Chap.  iv.  Sect.  i.  he  fays,  "  There  is  no  inftitution  fo 
excellent  which  the  corruption  and  folly  of  man  will 
not  in  time  alter  for  the  worfe,  and  load  with  additions 
foreign  to  its  nature  and  original  defign.  Such  was  the 
fate  of  chriftianity.  In  this  century  many  unneceflary 
rites  and  ceremonies  were  added  to  the  chriftian  wor» 
ihip  5  thefe  changes,  while  they  deilroyed  the  beauti- 


no 


ful  fimplicity  of  the  gofpel,  were  pleafing  to  the  grofs 
Hiukitude,  who  are  more  dehghted  with  the  fplendor 
of  extern alinftitutioris,  than  with  the  native  charms  of 
rational  and  foHd  piety." 

Cent.  2,  Part  ii.  Chap.  iv.  Se£l.  ix.  "  The  facra- 
ment  of  haptifm-^Ti^  adminillered  publicly  twice  every 
year,  at  the  feflivals  of  Eafler  and  Pentecofl,  or  Whit- 
funtide  either  by  the  Bijhop  or  the  Prejhyter,  in  confe- 
quence  of  his  appointment.  The  perfons  that  were  to 
be  baptized,  after  they  had  repeated  the  crecd^  confef- 
fed  and  renounced  their  fms,  and  particularly  the  Devil, 
and  his  works,  were  immersed  under  water,  and 
received  into  Chrift's  kingdom  by  a  folemn  invocation 
oi  Father,  Son,  and  Hely  Ghoji,  according  to  the  ex- 
prefs  command  of  our  bleffed  Lord.  After  baptifm 
they  received  the Jtg?i  of  the  crofs,  were  anointed,  and,  by 
prayers,  2ii6.  ijiipofition  ef  bcmds,  folemnly  commended 
to  the  mercy  of  God,  and  dedicated  to  his  fervice  ;  in 
confequence  of  which  they  received  milk  and  honey, 
which  concluded  the  ceremony.** 

From  hence  we  may  obferse,  how  early  the  ordinance 
of  baptifm  was  loaded  with  "  Additions  foreign  to  its 
nature  and  original  defign."  And,  in  a  few  centuries 
afterwards,  infants  were  fuppofed  to  be  fit  fubje£ts  for 
it. 


Some  obfervations  on  the  public  baptifm  of  infants  in  the 
Church  of  England. 

THOSE  who  firft  began  to  baptize  infants,  and  the 
Epifcopalians  after  them  (if  they  go  by  the  an- 
cient Rubric,^  are  nearer  in  appearance  (though  not  in 
reality)  to  the  apoftohc  practice,  than  their  diflent- 
ing  psedobaptift  brethren.  For  it  is  evident  from 
the  directions  for  the  public  baptifm  of  infants  in  "  The 
book  of  common  prayer,  and  adminifiration  of  the  facta- 
mentf  Isfc. — according  to  the  ufe  of  the  Church  of  Eng- 
land,'* that  they  baptize  none  but  thofe,  who,  in  ap« 


Ill 

pe?.raiice  at  leaft,  are  baptized  on  a  perfonal  profeffion 
of  faith. 

Diredlon  is  given  to  have  baptifm  adminiflered  on 
public  occafions,  Sundays  and  other  holy  days,  '*  be^ 
caufe  in  the  baptifm  of  infants^  every  nian  prcfent  may  be 
-put  in  remembrance  of  his  own  profession  made  to 
God  in  his  baptifm  ;**  that  is,  he  is  now  to  remember. 
HIS  OWN  PROFESSION,  which  he  made,  when,  perhaps, 
he  was  not  ten  days  old.  It  is  true  he  cannot  remem- 
ber other  things  which  took  place  at  that  early  period  ; 
but  if  there  were  any  fuch  thing  as  his  own  profeffion 
made  to  God  in  his  baptifm^  it  is  but  reafonable  to  fup- 
pofe,  that  he  fhould  remember  that  tranfadion.  But 
what  did  he  profefs  ?  Why  furely  a  great  deal.  When 
he  was  about  to  be  baptized,  it  wasfaid  of  him,  "  This 

INFANT  MUST  alfo  FAITHFULLY  FOR  HIS  PART  PRO- 
MISE by  you  that  are  his  fureties,  (until  he  come  of  age 
to  take  it  upon  himfelf)  that  he  will  renounce,'*  (that 
is,  he  himfelf  mufl  now  by  them  promife)  "  that  he 
will  renounce  the  devil  and  all  his  works,  and  con- 
ftantly  believe  God's  holy  word,  and  obediently  keep 
his  commandments,'* 

After  this  the  minifter  repeats  the  creed,  and  inter- 
ogates  the  child,  thus,  "  Dofl:  thou  believe  in  God 
the  Father,  Almighty  Maker  of  heaven  and  earth  ? 
And  in  Jefus  Chrift,  his  only  begotten  Son  our  Lord  ? 
&c." 

Anfiver*     "  All  this  I  fledfaftly  believe. 

Minifter,     *'  Wilt  thou  be  baptized  in  this  faith  ? 

Anfiver,     "  That  is  my  defire. 

Minijler,  "  Wilt  thou  then  obediently  keep  God's 
holy  will  and  commandments,  and  walk  in  the  fame 
all  the  days  of  thy  life  ? 

Anfiuer,  ^  "  I  will." 

Here  it  is  evident,  that  the  queftions  are  put  to  the 
infant,  and  the  anfwers  are  confidered  as  his ;  although 
it  is  true  they  are  uttered  by  the  God-fathers  and  God- 
mothers. (Or  to  fpeak  lefs  profanely  and  more  proper^ 
ly,  odd-fathers,  and  odd-mothers.) 


112 


Now  if  any  perfon  ever  fo  young,  profeiTing  faith  iR 
Jefus  Chnkj  faithfully  for  his  part  promife,  that  he  will 
renouuce  the  devil  and  all  his  works,  and  conftantly 
believe  God's  holy  word,  and  obediently  keep  his  com- 
mandments, and  walk  in  the  fame  all  the  days  of  his 
life,  he  ought  fureiy  to  be  baptized.  Nor  do  I  know 
of  any  baptifl,  who  would  be  difpofed  to  forbid  water, 
that  any  perfon  really,  y^'///j/M//y,  and  underftandingly 
promifmg,  and  profelTmg  all  this,  lliould  not  be  bap- 
tized. 

As  to  the  mode  too,  it  is  evident  that  the  Church  of 
England  did  formerly  (however  they  may  difpenfe  with 
it  in  our  day)  prefer  the  apoftolic  praftice  :  for  it  is 
written  in  the  Rubric,  "  Then  the  pried  (hall  take  the 
child  into  his  hands ,  and  flo  all  fay  to  the  Godfathers  and 
God-mothers^  Name  this  Child.  And  then  namingit  af- 
ter them,  ( if  they  fhall  certify  him  that  the  child  may 
well  endure  it,  J  hef]:all  dip  it  in  the  zcater  difcreetly  and 
warily,  faying,  N.  I  baptize  thee,  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghoit. 
Amen. 

■  But  if  they  certify  that  the  child  is  weak,  itfhallfuf- 
ficeto  pour  water  upon  it,  faying  the  af oref aid  words. ^^ 

It  feems  fprinkhng  would  not  do  a.t  all.  If  the  child 
be  hale,  and  may  well  endure  it,  it  is  faid  the  priefl 
"fhall  DIP  IT  IN  WATER."  "  But  if  they  certify  that 
the  child  is  weak,^^  (there  is  no  other  exception,  only 
if  it  be  weak  and  cannot  endure  dipping)  '-^  it  fkdll 
fvffice,"  it  is  not  fo  good,  but  then  as  the  child  is  fick, 
"  itfhdlfiffi.ce  to  pour  water  upon  it.** 

"  Then  the  priejifhall  fay, — We  receive  this  child 
into  the  congregation  of  Chrift's  flock  ;  and  do*  fign 
him  with  the  fign  of  the  crofs,  in  token  that  hereafter 
he  fhall  not  be  afhamed  toconfefs  the  faith  of  Chrift. 
crucified,  and  manfully  to  fight  under  his  bHiner  againfl: 
fm,  the  world,  and  the  devil  ;  and  to  continue  Chrift's 
faithful  foldler  and  fervant  unto  his  lifes  end.  Amen. 

"  Then  the priefi  Jhall fay.— -S&tm^  now,  dearly  be- 

*  Here  the  frirj}  JJjttH  make  a  crofs  u fan  the  cbH^d:  ferebead. 


US 

loved  brethren,  thdit  this  child  is  regeneraieznd  grafted 
into  the  body  of  ChriftS  Church;  let  us  give  thanks 
unto  Almighty  God,  for  thefe  benefits,  and  with  one 
accord  make  our  prayers  unto  him,  that  this  child  may 
lead  the  reft  of  his  life  according  to  this  beginning. 

"  Then /hall  the  prie/lfay,'^We  yield  l;hee  hearty 
thanks,  m  oft  merciful  Father,  that  it  hath  pleafed  thee 
to  regenerate  this  infant  with  thy  holy  fpirit,  to  receive 
him  for  thine  own  <■/:?//</  by  adoption,  and  to  incorporate 
him  into  thy  holy  Church.  And  humbly  we  befeech 
thee  to  grant,  that  he  being  dead  unto  fin,  and  living 
unto  righteoufnefs,  and  being  buriei^  with  Chrift  in 
his  death,  may  crucify  the  old  man,  and  utterly  aboliih 
the  whole  body  of  fin  ;  and  that  as  he  is  rticide  partaker 
of  the  death  of  thy  fon,  hemzj  alfo  be  partaker  of  his  re- 
furredion  ^  fo  that  finally  with  the  refidue  of  thy  holy 
Church  he  may  be  an  inheritor  of  thine  everlafting  king- 
dom, through  Chrift  our  Lord.     Amen." 

We  find  no  account  of  infant  baptifm  in  the  bible^ 
nor  in  any  other  authentic  hiftory  until  the  third  cen- 
tury ;  but  in  this  century^  hiftory  informs  us  that,  /k- 
fant'baptifm,  i?ifant  communion,  godfathers  and  god-mo^ 
thers  were  all  in  ufe.  They  are  all  connedted,  and 
were  introduced  about  the  fame  time,  and  they  un- 
doubtedly all  ought  to  live  or  die  together. 

When  fome  had  eroneoully  imbided  th^  idea,  that 
baptifm  wa5  regeneration,  and  that  it  was  impoflible 
for  anunbaptized  perfon  to  be  faved^  they  felt  as  if  it 
were  neceflary  for  them  to  baptize  their  infants,  and 
their  fick,  who  had  not  been  baptized.  But  as  infants 
were  not  capable  of  making  a  perfonal  profeffion  of 
their  faith  in  Chrift,  and  as  they  could  find  no  fcrip-  , 
tural  warrant  for  baptizing  without  fuch  a  profeflion  ; 
they  were  obliged  to  invent  their  godfathers  and  god- 
mothers, and  to  confider  their  anfwers  as  if  given  by 
the  infants  themfelves. 

And  as  they  thought  it  might  haften  the  death  of  a 
fick  perfon,  whether  an  adult  or  an  infant,  to  baptize 

P 


,1.14 

hiiT!,  theyinynSQrted  ppunng,  ol"  fprinkling,  inftead  df 
baptizing.  -And,  if  we  may  give  credit  to  hiflory,  for 
cfpme  hundreds  of  years  after  Ghrift,  and  even  after 
infant-baptifm  was  introduced,  all  except  the  clinicks 
(that  is,  thofe  who  w^re  fick  or  confined  to  bed)  were 
baptized  by  immerrion. 

.  A  rational  and :  conliftent  Bibki/i,  would  fuppofe, 
that  to  be  confined  by  ficknels,  would  as  fully  jullify 
the  neglect  ofbaptifm,  as  the  tiegleft  of  the  affembling 
of  ourfelves  together  for  public  worlhip.  There  is  no- 
thing in  the  fcriptures  to  juftify  a  negled  in  the  latter 
inftance,  when  it  can  be  confijflently  avoided,  any  more 
than  in  the  former.  But  God  ivill  have  mercy  and  not 
facrtjice.  But  when  thefe  human  inventions,  infant- 
baptifm  and  fprinkling,  were  firft  introduced,  baptifm 
was  viewed  as  abfolutely  necefTary  for  falvation  ;  but 
hearing  and  obeying  the  word  of  God,  were  then,  as 
they  are  in  our  day,  confidered  as  matters  of  lefs  im- 
portance. 


^he  reader  is  now  requejied  to  obferve^  fromthe  folloix)- 
ingextrads,  the  great  difference  refpe6ling  the  fubje6ls 
of  baptifm^  betiveen  the  Adts  of  Mr.  David  Brainardy 
as  7'ecorded  in  his  yourna^,  and  the  A6ts  of  the  Apof- 
ties  as  recorded  in  the  New  Tejiament. 

In  the  Acts  of  Mr.  Braimlrd,  it  is  ^-written, 

LORD*s  Day  July  21,  1745. — ^'  I  baptized  my  in- 
terpeter  and  his  wife,  who  were  the  firft  I  bapti- 
zed among  the  Indians.'* 

ftdy  0.6. — "  Baptized  my  interpreters  children." 
Lord's  Day^  November  3. — "  I  baptized  fourteen  per- 
fons  of  the  Indians,  fix  adults  and  eight  children  :— 
And  there  was  not  one  of  the  adults  I  baptized,  but 
what  had  given  me  fome  comfortable  grounds  to  hope, 
that  God,  had  wrought  a  wprk  of  fpecial  grace  in  their 
hearts." 


i»5 

November  4.—"  Baptized  a  child  this  day.— I  have 
now  baptized  in  all  forty-feven  perfons  of  the  Indians, 
twenty-three  adults,  and  twenty-four  children." 

Lord*s  Day,  January  5.  (1745,  6.)  "  Baptized  two 
perfons  this  day  ;  one  adult  and  one  child." 

Lord's  Day,  February  9.—"  Baptized  three  perfons, 
two  adults  afld  one  child  :  the  adults,  I  have  reafpn  to 
hope,  were  both  truly  pious." 

April  2^. — "  Baptized  fix  children  this  day." 

Lord's  Day,  June  i.  1746. — "I  then  baptized  ten 
perfons,  five  adults  and  five  children."  ' 

Let  us  now  examine  the  Acts  of  the  Apoftles.  As 
both  they  and  Mr.  Brainard  preached  among  the  hea- 
then, if  the  praftice  of  both  refpefting  (he  fubje^ts  of 
baptifm,  were  aHke,  we  may  exped  to  find  a  fimiJarity 
iri  their  Journals.  '■   Therefore,  'Z,w'^'  ■] 

Pleafe  to  read  ASls  ii.  41.  viii,  12— -17.^  ™'  it^^^' 
jx.^iS.x.  47,48.  xvi.  r4j  i'5,4o'.  xvi.  27 — 34.  xviii. 
8:  xix.  I — 7.  xxii,   10— r6.        ' 

Thefe  paflages,  which-  contain  all  the  inftances  re- 
corded in  the  Acts  relating  to  the  adminiilration  of 
baptifm  by  the  Apoftles,  make  their  condudj  ref- 
peftingthc  fubjefts  and  mode  of  baptifm,  appear'  juft 
like  the  conduct  of  the  baptifts  in  our  day. 

Were  a  perfon  '  unacqtiaihted  with  the  chara6tcrs  ot 
Brainard  and  of  the  Apoftles,  but  acquainted  with  the 
different  denominations,  and  praftice?  of  chrillians  in 
this  land  to  read  the  above  quotations;  and  then  be 
afked, 

"  Ofwhat  denomination  ofChriftians,  do  you  think, 
was  David  Brainard  ?" 

Would  he  not  reply  1 — "  It  is  probable  he  was  a 
Prefbyterian  ;  it  is  certain  he  baptized  infants  or  chil- 
dren, of  whom  he  expreffes  no  fatisfadlory  hope  or  ev- 
idence, that  they  were  new  creatuaes ;  but  he  bapti- 
zed men  and  women  on  quite  a  different  footing  :  fov 
he  fays,  '  there  w'as  not  one  of  the  adul'ts  I  baptized, 
but  what  had  given  me  fome  comfortable  grounds  to 
hope,-  that  God  had  wrought  a  work'of  fpecial  grace 
in  their  hearts.' 


ii6 

"  Brainard  rarely^  if  ever,. baptized  a  number  of  a- 
dult,§^;wittiout  baptising  a  number,  of  .children  at  the 
fame  trmeijBut^  he ;  repeatedly  baptized  children  (of 
jwhom  he  fays.>n$)thing  about  having  any  '  reafon  to 
hope  they  were.truly  pious  ;)  when  he  baptized  no  a- 
dults  at  all :.  therefore  he  was,  certamly  a.  pgedobaptift/ 

Should  the  perfon  then  be  afkedj; — "  ©f  what  de- 
nomination of  chriftians,  do  you  think,  were  the  Apof- 
tles?" 

Would  he  not  reply  ?—"  They  were  nothing  but 
Baptifls  ;  there  is  no  account  df  their  baptizing  mep, 
women  and  children^  adults  and  infants  together,  nor  is 
there  any  account  of  their  ever  babtizing  any  infants 
alone,  when  they  baptized  np  adults,  It  is  evident 
they  had  only  one  babtifm  ;  for  they  baptized  only  pro- 
feffed  believers ;  but  they  could  not  fee  the  heart,  and 
therefore  they  might  b^iptize  fome,  A\ho  were  "  in  the 
gall  of  bitternefs,  and  in^thebond  of  iniquity."  But 
It  is  quite  pl^in,  that  they  baptized  only  thofe  who, 
they  thought,  were.beHevers.,  Pray  attend  to  their 
language,  all  along  ;,  "  T^hey  that  gladly  received  his 
v/ord  were  baptized/'  ,".  when  they  believed  Philip, 
preaching  the  things  concerning  the,  kingdom  of  God 
and  the  name  of  .Je(us  Chrift,  they  were  baptized  both 
men  and  women."  Children  are  not  added  here,  as 
they  are  in  the  Ads  of  Mr.  Brainard,  "  The  Eunuch 
faid,  fee,  here  is  water  ;  what  doth  hjnder  me  to  be 
baptized?  And  Philip  faid.  If  thou  believed  with  alt 
thine  heart  thou  mayefl. "  And  he  anfwered  and  faid, 
I  believe  Jefus  Chrift  is  the  Son  of  God."  "  Can  any 
man  forbid  water,  that  thefe  fliould  not  be  baptized 
which  have  received  the  Holy  Ghoft,  as  well  as  we.*'' 
And  the  houfeholds  they  baptized  were  perfon s  to 
whom  they  fpake  the  word  of  the  Lord,  and  whom  they 
called  brethren  and  comforted.  "  Crifpus,  the  chief 
ruler  of  the  fynagogue,  believed  on  the  Lord,  with  all 
his  houfe  :  and  many  of  th6  Corinthians  hearing  be- 
lieved^ and  were  baptized."  After  Paul's  converfion 
A^nanias  faid  to  him,  "  And  now  why  tarrieft  thouf 


117 

arife  and  be  baptized  and  walh  away  thy  fins."  Thefe 
Apoflles,  as  they  are  called,  never  fay  any  thing  about 
baptizing  infants,  nor  exhort  their  hearers  to  get  their 
infants  baptized.     It  is  evident  they  were  Baptifls. 

"  Such,  it  is  likely,  would  be  the  language  of  a 
Granger  to  thefe  writings  :  And  fuch,  it  is  certain,  is 
the  language  of  many  ferious  people,  who  have  long 
ftudied  them. 


t^  UoUectlon  of  aCutnnd,  o?i  ^Joahtum, 

HYMN   I.    Particular  Metre. 

The  practice  of  ancient  Christians. 

I.     "^EVER  does  Truth  more  ftiine, 
i-N    With  beams  of  Heavenly  light. 
Than  when  the  fcriptures  join 
To  prove  it  true  and  right  : 
Than  when  each  text  doth  each  explain* 
And  all  unite  to  fpeak  the  fame. 

1.  Thus  Peter,  who  obey'd, 
What  Jefifs  faid,  was  wife, 
And  preach'd  as  he  was  led, 
*'  Repent  and  be  baptiz'd  : 
Thus  Philip  did  to  th'  Eunuch  fay, 
If  you  believe  in  Chrift  you  may. 

J.  Paul  preach'd  the  words  of  grace, 
Whole  houfeholds  did  believe. 
And  were  baptiz'd  to  Chrift, 
Whofe  Gofpel  they'd  receiv'd  : 
Thus  Baptifls  were  of  ancient  date. 
As  facred  hiftory  does  relate. 

4.  We  fee  tis  po  new  thing, 
To  teach,  and  then  baptize, 
SoChriftians  firft  began, 
Chrift's  ordinance  to  prize  ; 
This  makes  us  cheerfully  obey. 
And  go  as  they  have  led  the  way. 

5.  [Arife  my  foul !  arife! 
And  {how  thy  faith  and  love. 
In  Jefusbe  batiz'd. 

And  let  the  churches  prove 

Thy  faith,  tliy  zeal,  thy  ardent  flame, 

Thy  heart  on  fire  for  Jefus  name. 


ii5 


6.  Who  from  the  dead  arofe, 
(As  he  himfelf  is  God,) 
Which  teaches  us  and  fhows, 
Our  ranfom-pfice  is  blood  : 
That  we  fhould  henceforth  live  anew 
And  lives  of  love  and  praife  purlue.] 


\Many  of  the  following  Hymns  were  compofed  by  Mr, 
John  Fellow s,~] 

HYMN     II.     Long  Metre. 

The  Commission. 

I.  nPHE  heavenly  King  who  came  tofave, 
/  X    Had  gain'd  the  conqueft  o'er  the  grave  .; 

The  pow'rs  of  Death-  and  Hell  laid  low  j 
And  greatly  vanifh'd  every  foe. 

a.  And  now  he  flood  prepar'd  to  ri/e, 
Majeftic  to  his  native  fkics ; 
Affume  the  robes  he  once  laid  down  ; 
And  take  his  fceptre  and  his  crown. 

3.  Hislov'd  Apoftles  round  him  ftand> 
Attentive  to  his  laft  command : 

When  from  his  lips  thefe  accents  broke  ; 
The  heav'ns  applauding  while  he  fpoke. 

4.  "  Rejoice,  my  friends  !  ye  chofen  few, 
"  Vaft  is  the  prize  obtain'd  for  you  : 

"  High  in  the  heav'ns  I  fix  my  throne  ; 
"  And  the  \rhole  fpacious  earth's  my  own. 

J.  "  Go  therefore  !  Go,  at  my  command  ; 
"  And  bear  my  name  thro'  cv'ry  land  : 
*'  Whoe'er  belitves  what  you  proclaim ; 
**  Baptize  him  in  Jehovah's  name. 

6.  "  Then  kindly  teach  them  all  my  ways, 
"  And  from  their  lips  to  found  my  prajfe  ; 
"  My  prefence  fhall  your  work  attend, 
"  Till  time  his  circling  courfe  {hall  end." 

6.  Thy  juft  command,  Lord,  we  revere  ! 
We  firft  thy  facred  truths  decjare  ; 
Then  in  thy  holy  name  Baptize 
The  men  that  our  high  meflage  prize. 


HYMN    III.    Common  Metre. 

The  Ordinances  of  Chr'tjl  to  be  preferred  in  the] 
primiti've   Simplicity,     a  ThtfT.  ii.  15. 

LORD,  how  delightful  to  sur  eyes 
Should  all  tby  precepts  be  ! 


iit 


O  how  fhould  wc  pieretvc  and  prize  , 
What  was  ordain'd  by  thee  ! 

How  full  of  thee,  moft  gracious  Godi 

Thy  gofpcl  rituals  Ihine  ! 
Their  nature,  end,  and  ev'ry  mode 

Loudly  proclaim  them  thine. 

Should  human  prudence  ever  dare 

To  frame  thy  laws  anew, 
How  vain  would  the  attempt  appear  ! 

And  how  prefumptuous  too  ! 

Forbid  it  Lord  !  let  ev'ry  heart 
Thy  wife  commands  fevere  j 

And  never  from  thy  word  depart. 
But  learn  thy  worlhip  there. 


H' 


HYMN    IV.     Long  Metre. 

Baptifni  necejfary  to  Communion,  but  not  to  Salvation.    Eph.  iv.  5. 

'OW  amiable,  Eternal  God, 
Is  Zieny  thy  moft  blefs'd  abode  ! 
We  would  within  thy  courts  appear. 
And  join  thy  faints  in  worfliip  there, 

a.  But  where  her  tow'rs  fublimely  rife. 
The  river  full  in  profped:  lies  : 
Like  Shiloh's  hallow'd  brook,  that  flow'd 
Clofe  by  the  oracle  of  God. 

3 .  Invited  to  the  holy  place. 
Thro'  the  fair  ftream  our  feet  muft  pafs  3 
Such  is  thy  will  ;  Lord,  we  obey. 
And  come  in  thine  appeinted  way. 

4.  Yet  Chrift  our  condefccnding  King, 
Up  to  his  courts  above  will  bring 
Thofe  pious  fouls  who,  through  miftake, 
A  difTrent  path  to  Zion  take. 

5.  Not  men,  nor  means  can  limit  him. 
Not  falling  drojis,  nor  flowing  ftream ; 
He  who  created  man  at  firft 
Remembers  that  we  are  but  daft. 

6.  Yet  whatfoe'er  weak  men  maintain, 
But  One  Baptifm  will  ftill  remain  : 
Which  tho'  Chrift's  wand'ring  fheep  may  mifs, 
He  will  not  lofe  one  foul  of  his. 


M 


HYMN    V.    jIs  the  113  Pfalm. 

Sprinkling  )io  Baptifm.     Luke  xii.  50, 

Y  foul  with  humble  love  purfue 
The  folcmn  taik  thoa  haft  in  view  i 


Jt20 


Why  Oiould'ft  thou  murmur  or  repine  > 
Had  not  thy  Saviour  when  on  earth 
A  Baptifm  painful  unto  death  ? 

How  dreadful  His,  compar'd  with  thine  ! 

Think  how  the  wide  extended  main, ' 
Exceeds  one  firtgle  drop  of  rain  ; 

Such  were  the  floods,  and  ftorms  of  woes, 
Which  overwhelfn'd  his  righteous  head. 
When  ftandingin  the  finncr's  ftead. 

He  greatly  dy'd  to  fave  his  foes. 

Baptifmal  waters  were  defign'd 

To  bring  this  wond'rous  fccHe  to  mind. 

And  rcprefent  it  to  our  eyes  : 
Can  we  fuppofe  the  wrath  fo  fmall. 
Which  he  endur'd  to  fave  us  all. 

That  fprinkling  may  for  this  fuffice  t 

Rather  than  fuch  an  abjedt  thought. 
Degrading  what  my  Lord  has  wrought, 

Should  take  pofleffion  of  my  foul  ; 
Let  me  in  my  Redeemer's  name. 
Be  plung'd  beneath  the  furging  ftream. 

Where  the  vaft  ocean's  billows  roll  ? 


HYMN    VI.    Long  Metres 

Philip  and  the  Etiniuh.    Ads  viii.  36- 

I.  nPHE  facred  page  proclaims  a.broad, 
JL    The  glories  of  the  fovereign  God  ; 
Whofe  Providence  and  Graqe  unite. 
To  bring  his  great  decrees  to  light. 

a.  From  Ethiopia^ z  fun-burnt  plains, 
Where  fultry  fiimmer  ceafeU'fs  reigns, 
An  Eunuch  chief,  of  wealth  and  fame, 
Towoffliip  in  the  temple  came. 

3.  Returning  home  the  thoughtful  fage 
Perus'd  the  deep  prophetic  page  ; 
Of  Jesus  read,  as  on  he  went. 

But  doubted  whom  the  Prophet  meant. 

4.  By  heaven's  Command,  that  moment  came 
Philips  a  follow'r  of  the  Lamb  : 

Him  the  enquiring  prince  reCeiv'd, 
And  all  the  word's  lie  fpake,  believ'd. 

5.  Then  of  his  duty  well  appris'd 
The  Eunuch  widi'd  to  be  Baptiz'd  : 
A  filver  ftream  ran  full  in  fight, 

He  alks,  and  foon  receives  the  rite. 

6.  He  journeys  on  without  delay. 
In  Christ,  rejoicing  all  the  way, 
And  tells  the  Ethiopian  race 

The  wonders  of  redeeming  Grace. 


Hi 


j.  Thus  willing  foul*  fucceed>  and  cUins 
Within  God's  houfe  a  place  and  naxijr, 
Better  (his  gracious  proquife  runs,) 
'Than  that  of  daughters,  or  of  fons. 


H  y  M  ;N'    mi.    longMtn^     ; 

'^btfgurative  Meaning  of  the  Ordinance  of  Baptifm.     rgPc^  iii.  ix^ 

1.  /^  OME,  all  ye  fons  df  Grace,  and  view-  ' 
V-4     Yourbleeding  SAViouR^sloVfc  to  y^U'i 
Behold  him  fink  with  heavy  woes, 
And  give  his  life  to  lave, his  foes  I 

a.  When  you  behold  the  facred  wavci 
You  fee  the  emblem  of  his  Grave  : 
Come  !  all  who  would  his  laws  obeyj 
And  view  the  place  where  Jesus  lay. 

3.  But  not  Death*%  adamantine  chain,! 
Could  long  the  mighty  LoRP, detain  : 
Behold  him  chearthc  heavy  gloom  ;    ' 
A nd  rife  refulgent  from  the  tomb. 

4.  When  you  afcend  above  the.  flood. 
Then  call  to  mind  the  riling  God  : 
Ye  faints,  lift  up  your  joyful  eyes, 
Exulting  fee  your  Saviour  rife. 

J.  Ye  too,  are  buried  with,yourLoRi>» 
Who  in  the  water  own  his  word  : 
Andjoyfully  behold  therein, 
An  emblem  of  your  death  to  fin. 

6.  Frefh  from  the  ftrcam,  and  fill'd  with  love  | 
Far  from  the  tents  ef  guilt  remove  : 
Nobly  from  ftrength  to  ftrength  proceed. 
And  rife  to  ev'ry  worthy  deed. 


HYMN    Vm.    Short  Metre. 

Infiints  devoted  to  God^  but  not  Baptized,    Ads  vUi.  361  ic  iJ* 

I.  /^  REAT  Saviour,  cqndefcend 
Vjr     To  blefs  our  riling  race  : 
Oh  may  their  willing  fpirita  bend 
To  thy  vi^orious  Grace  ! 

a.  *Twould  give  lis  vaft  delight 
Their  happinefs  to  fee  : 
Our  warmeft  wiflies  all  unite 
To  lead  their  fouls  to  thee. 


But  all  the  race  of  men, 
-  Are  heirs  of  fin  and  ftiame  : 
Nor  dare  we,  till  they're  born  agais, 
Baptize  them  in  thy  name. 


122 


4.  They  only  who  believe, 

Compofe  thy  church  on  earth  :- 
Her  arms  are  open  to  receive 
None  but  of  heav'nly  birth. 

f .  Great  Goo,  thy  Spirit  pour 
Upon  our  inrint  feed  *, 
Oh,  bring  the  muchdefir'd  hour 
Which  makes  them  thine  indeed  ! 
i.  May  they  receive  thy  word, 
Confeisthe  Saviour's  name. 
And  follow  their  defpifed  Lokd 
Down  to  the  facred  ftream. 

7.  Then  we  our  willing  race 
Will  to  thine  altar  bring  ; 
There  to  adore  thy  fov'reign  Grace, 
And  thy  falvation  ftng. 


HYMN    IX.    Common  Metre. 

Tht  Believer  conjirained  by  the  love  of  Chrijl  to  follow  Jbirti  inhis  Ordinances. 

a  Cor.  V.  14.  and  15. 

I.  T~\ EAR  Lord,  and  will  thy  pard'ning love 
J-'     Embrace  a  Wretch  fo  vile  I 
Wilt  thou  my  load  ofgiltremoTe 
And  bicfs  me  with  thy  fmile. 

».  Haft  thou  for  me  the  crofs  endur'd 

And  all  the  fhame  defpis'd  ? 

And  fhall  I  be  afham'd,  G  Lord 

With  thee  to'  be  BaptizM  ? 

i.  Dear  LoRt),  the  ardor  of  thy  love 
Reproves  my  cold  delays  : 
But  now  my  willing  footfteps  move 
In  thy  delightful  ways. 

4.  I  connotftill  rebellious  ftand  ! 
Let  fear  and  fhame  be  gone  .! 
This  ordinance  is  thy  command  ; 
Thy  will  my  God  be  done. 

J.  [Now  I  can  bid  my  friends  farewel. 
To  pradiceCHRisr's  command  : 
This  is  the  road  that  chriftians  go, 
The  way  to  Cana'ns  land. 

6.  Young  people  all,  embrace  his  call. 
His  blefled  truth  embrace, 
That  you  may  find  tfue  happinefs, 
«*nH  fee  hinx  face  to  face.] 


125 


HYMN    X.    Common  Mitre, 

the  Baptifm  of  Repentance.    Adsxix.  4. 

I.  /^OME,  all  ye  humble  fons  of  Grace, 
v-i     Who  feel  the  weight  of  fin  ; 
Confefs  before  Jehovah's  face, 
How  vile  your  hearts  have  been. 

«.  If  you  fincere  repentance  feel 
For  ev'ry  hateful  ftain  ; 
Jesus  your  broken  heart  will  heal, 
Jesus  will  make  you  clean. 
3.  To  the  Baptifnial  water  come 

Christ's  own  appointed  way, 
The  emblem  of  your  Saviour's  tomb  ; 
O  !  come  without  delay. 

<|.  Welcome  you  are,  and  you  alone. 
This  facred  rite  to  Ihare  ; 
To  nat'ral  men  can  ne'er  be  known 
What  heav'n  has  taught  us  here. 

5.  Herewith  admiring  eyes  we  view 
Our  dying,  rifing  Lord  : 
Thro'  Grace  refolve  to  live  anew 
Obedient  to  hia  word. 

€.  Eternal  God,  thy  pow'r  difplay 
To  wound  and  heal  the  heart : 
Thee  may  thy  people  all  obey, 
Nor  from  thy  will  depart. 


••A 


HYMN    XI.    Long  Metre. 

The  Penitent.    Ads  xvi.  13. 

LAS,  my  foul !  how  black  thy  ftain  ! 
Thy  guilt  how  great !  Thy  hopes  how  vain  ! 
How  heavy  the  enormous  load  ! 
How  dire  the  vengeance  of  a  God  ! 

%.  How  fhall  I  'fcape,  where  fljall  I  turn  ! 
Does  not  his  wrath  relentlefs  burn       , 
Againft  the  men  who  durft  defpife 
The  mighty  ruler  of  the  Ikies  ! 

3.  Does  not  his  juftice  urge  the  claim 
Due  to  the  honours  of  his  name  ? 
Methinks  I  fee  his  arm  difplay 'd 

To  crufti  the  wretch  his  hands  have  made. 

4.  Yet  his  kind  hand  the  ftreke  delays, 
The  lifted  arm  of  vengeance  ftays ; 
O  !  may  I  then  lift  up  my  eyes. 
And  hope  for  mercy  from  the  fkies  ? 

i.  Yes,  I  behold  a  ray  of  light 

Beam  thro'  the  darknefs  of  the  nigkt ; 


114 


Yonder  I  fee  the  crofs  a{)pclir. 

And  all  the  tempeft  driving  there. 

6.  Now  from  my  fight  the  clouds  remote. 
And  heav'n's  pure  azure  fhines  with  Iotc  j    ■ 
Bright  as  a  fun,  my  Loro,  I  fee,  ' 
He  groan 'd,  he  bled,  he  dy'dfor  me  I 

7.  Amazing  Grace  !  and  ftiall  I  ftill 
Prove  difobcdient  to  his  will  ; 
Shall  I  decline  thro'  ihame  or  fear 
To  feek  his  grave,  and  findhim  there  J 

8.  Ah  no  !  dear  Lord,  the  wat'ry  tomji 
Belongs  to  thee,  and  there  I  come  : 
Thence  may  I  in  thy  libencfs  rifcj, 
Aftd  follow  thee  above  the  Ikica. 


HYMN    XI!.    Commm  Metre. 

The  importance  of  Divine  Injiitutions.    Ads  ii.  38, 

I.  C  TRUCK  with  the  brigbtnefs  of  thy  crown, 
*^    Almighty  King  of  Grace  1 
We  lay  rebellious  reafonings  down. 
And  to  thy  word  give  place. 

».  Our  thoughts  attempt  thy  ways  in  vain  j 
Kow  oft  w^  blindly  fear  ! 
And  When  our  reas'ning  pow'rs  we  ftrain, 
'Tis  but  to  err  the  more. 

3.  But  error  fhrinks  before  thine  eye  : 

Thou  fit'ft  enthron'd  in  light  : 
Hcav'n  Earth,  and  Hell  uncover'd  lie, 
And  open  to  thy  fight. 

4.  Then  may  we  to  thy  ways  adhere. 

And  follow  thee  alone  : 
Teach  us  thy  wifdom  to  revere, 
And  to  diitruft  our  own. 

5.  If  thine  exampTc,  and  thy  word 

Condn<^  us  to  the  flood  ; 
Shall  human  wifdom  be  prefer'd  ! 
Shall  we  be  deaf  to  God  ; 

6.  What,  if  the  World*s  contemptuous  pride 

Thy  facred  truths  gainfay : 
Shall  that  fet  thy  commands  afide  ! 
And  fhall  not  we  obey  ! 

7.  We  own  thee.  Lord,  fupremely  wife. 

Thy  ways  are  right  and  fit ; 
Our  wifdom  in  obedience  lieSj 
'Tis  honour  to  fnbtAH. 


125 


HYMN    XIII.    Long  Metn. 

^  fhe  Ifraelites  Baptized  in  the  Sea.     i  Cor.  X.  3. 

?•  '\"X7'^EN  I/raencft  th'  Egyptian  coaHiy 

VV      With  fpecd  they  pals'd  o'er  Zom*s  plains 
"'     Their  leader  wais  the  Lorb  of  Hosts  ; 
He  broke  th'  infulting  tyrant's  chains. 

3.  Their  march  they  took  by  heav'n's  command  ; 
Acrofs  the  d.cep  their  journey  lay  : 
Nor  mufl  they  enter  Canaan's  land, 
Till  firft  they'er  buried  in  the  fea. 

3.  Hard  were  they  prefs'd  on  cv'ry  fide  j 

On  right  and  left  huge  recks  appear. 
In  front  the  fea,  vaft,  horrid,  wide, 
While  Pharaoh  thunders  on  the  rear, 

4.  The  tribes  ftand  ftill  in  wild  difmay  ; 

But  heav'n  in  mercy  hears  their  cry  : 
"March  on"  fays  God"  without  delay  ; 
"  I'll  found  falvation  from  on  high." 

5.  Advancing  where  the  furges  roar, 

They  wonderful  deliv'rancc  found  : 
In  fafety  reach'd  the  farther  fliore. 
And  faw  their  proud  oppreflbrs  drown*4? 

6.  So  Ifrael's  fons,  the  heirs  of  Grace, 

Freed  from  the  cruel  yoke  of  fin, 
Muft  thro'  Baptifmal  waters  pafs ; 
And  thus  the  way  to  heav'n  begin. 

7.  Tho'  they  with  trembling  fteps  attend, 

Opprefs'd  with  fears  of  various  kind  ; 

Yet  they  at  Christ's  command  defccnd. 

And  rifing,  leave  their  fears  behind. 

t.  Now  like  the  Ifraeliti/h  band. 

They  fing  their  great  Deliverer's  praife, 
March  boldly  to  the  promis'd  land, 
And  reap  the  fruit  of  conqu'ring  Grace. 


HYMN    XIV.    Long  Metre. 

The  Duties  of  Baptized  Chriflians.    Mat.  iv.  i. 

S.  TTTHEN  the  Eternal  Son  or  God, 

VV      Had  been  Baptiz'd  in  Jordan's  flood  j 
To  the  lone  defert  he  repairs. 
And  fore  temptation  firmly  bears. 

%.  Should  you  that  have  been  now  Baptiz'd, 
Be  thus  with  Satan's  darts  furprij'd  ; 
Lift  up  to  heav'n  your  wifhful  eyes. 
Your  hope,  your  help  in  Jesus  lies. 

3.  Never  prefume  to  think  or  fay 

The  ftream  has  w^fh'd  your  fins  away : 


12:6 


Never  depend  on  what's  your  own. 
Nor  truft  to  works  or  duties  done. 

4.  Each  rite  which  truth  and  love  ordain, 
Points  to  the  Lamb  that  once  was  flain  ; ' 
Our  wand'ring  thoughts  to  him  thty  call. 
The  centre  and  the  foul  of  all. 

5.  Baptiz'd  with  Christ,  be  it  your  aim 
To  dignify  the  Chnfli^a  nanne  : 
With  him  afpire  to  things  above, 
And  put  on  Christ  in  faith  and  love. 


HYMN    XV.    Common  Metre. 

The  duties  of  Baptized  Cbrif/ia7is.     1  Pet.  ii.  9. 

I.  ~ST^  happy  converts  who  have  trod 
X        The  way  your  Saviour  calls  ; 
Have  given  up  yourfelves  to  God, 
And  dwell  within  his  walls. 

a.  With  higheft  rev'rence,  as  is  due, 
Regard  his  righteous  laws  ; 
Your  Saviour  now  commits  to  you. 
The  honour  of  his  caufe. 

3.  Thepow'rs  of  i7if//with  watchful  care 

Will  each  advantage  take  ; 
And  pour  the  thunder  of  their  war 
Thro'  ev'ry  breach  you -make. 

4.  A  wicked  world  with  ceafclefs  fpitc 

Will  mark  the  way  you  go  :  ^ 

Be  then  your  condud  fair  as  light, 
And  filence  ev'ry  foe. 

5.  Shou'd  cares  and  troubles  crofs  your  road^ 

And  many  fuch  there  may  ; 
Each  day  addrefs  your  cries  to  Goii, 
And  watch  as  well  as  pray. 

i.  Let  Christ  your  fervent  love  demand. 
His  laws  be  your  delight  ; 
Strong  in  his  ftrength  rejoicing  ftand> 
And  put  your  foes  to  flight. 

7.  He'll  free  your  fouls  from  all  diftrcfs. 
And  make  each  trouble  ceafc  : 
His  ways  are  ways  of  pleafantnefa, 
^nd  all  his  paths  are  peace. 


HYMN    XVL     Short  Metre, 

The  Dnties  of  Baptized  Chriftians.     C©1.  lii.  1%.. 

I.   A  LL  you  that  in  the  flood 

^^      Have  own 'd  your  holy  Lord  ; 


127 


And  to  his  people  join'd  yourfelves 
According  to  his  word. 

ft.  In  Zio7i  you  muft  dwell, 
Her  alter  ne'er  Ibri'ake  ; 
Muft  come  to  all  her  folemn  feaftSf 
And  all  her  joys  partake. 

3.  She  muft  employ  your  thoughts, 

And  your  unceafing  care  : 
Her  welfare  be  your  conftant  wifli, 
And  her  increafe  your  prayer; 

4.  With  humblenefs  of  mind, 

Amongft  her  Ions  rejoice  : 
A  meek  and  quiet  fpirit  is 
\        With  God  of  higheft  price, 

5.  Never  offend  or  grievfe 

Your  brethren  in  the  way  ; 
But  Ihun  the  dark  abodes  of  ftrifc. 
Like  children  of  the  day. 

i.  Highly  in  love  efteem 

Your  Paftors  in  the  Lord ; 
The  means  of  life  on  them  beftoWj 
Who  labour  in  the  word. 


HYkN    XVIL     LengMtire. 

Difconragements  removed.    John  viii.  is. 

I.  'Y'E  youths  and  virgins  all,  who  wait 
i    Continually  at  Zion's  gate ; 
Ye  who  delight  in  Wifdoni's  ways, 
And  love  to  fpeak  Immanael'spraife. 

a.  Ye  who  your  native  vilcnefs  mourn. 
And  to  the  great  Redeemer  turn  : 
Who  fee  your  wretched  ftate  by  fin  ^ 
*'  Ye  bleffed  of  the  Lord,  come  iH." 

^.  Let  not  the  world  with.Chrift  divide 
The  wav'ring  heart  of  his  young  bride  ^ 
Nothing  in,  earth,  or  heav'en  above, 
Like  him,  is  worthy  of  yotir  love. 

4.  All  that  is  dear  on  earth  forfake, 
And  Jefus  for  your  leader  take : 
Follow  the  Lamb  where'er  he  goes  ; 
Nor  dread  the  number  of  your  foes. 

5.  Confer  no  more  with  flefh  and  blood, 
Prefs  on  !  by  whomfoe'er  withftood  ; 
Your  Captain  fhall  the  conqueft  gain  j 
Earth,  Uellf  and  5/«  fhall  rage  in  vain. 

6.  Profefs  your  faith  in  Jefu's  name  ; 
Follow  him  baldly  thro'  t^e  Arcaiu  ; 


121 


Your  fellow  faints  in  ancient  diys 

Thus  own'd  their  God,  and  lov'd  his  wayi. 

Steady  like  them  obey  your  Lord  ; 
Enter  his  Church  ;  feaft  on  his  word  ; 
Till  Angels  thro'  the  fkies  proclaim 
The  marriage  fupper  of  the  Lamb. 


H  Y  M  ]^T    XVIIL    Long  Metre. 

The  Blood  ofChriJl  cUanfeth  from  all  Sin.     i  John  it- %'> 

I.  TESIJS,  itiy  Saviour  and  my  King, 
J     To  thee  my  grateful  heart  I  bring  : 
Thou  art  all  glorious  in  my  eyes : 
On  thee  my  whole  dtpendance  lies. 

».  Thou  haft  been  flain,  OLamb  of  God  ! 
Thou  haft  redeem 'd  me  with  thy  blood : 
Thine  atm  alone  can  fet  me  free  ; 
My  whole  falvation  refts  on  thee. 

3.  I  will  not  build  en  what's  my  own,- 
Or  truft  to  works  or  duties  done  ; 
On  thee  alone  my  hopes  I  place, 
My  only  refuge  is  thy  Grace. 

4.  Not  mine  own  arm  can  me  fuftain  : 
No  outward  wafliings  make  me  clean  i 
N©  works  of  mine  my  debt  can  pay  : 
No  tears  can  wafh  my  ftains  away. 

5.  No  ordinances  can  atone, 

But  only  make  my  Saviour  known  ;' 
They  may  as  emblems  brightly  fhine. 
But  all  the  work,  my  God,  is  thine. 

6.  The  fountain  thou  haft  ever  been, 
Whofe  ftreams  can  wafh  away  my  fin  i 
Wafli  me,  oh  !  wafh  me,  in  the  flood* 
That  evcr-cleanfing  ftream,  thy  Blood. 


HYMN    5tiX.    Ung  Metre. 
Thi  Ordinances  of  Chrifl  tend  to  promote  praSical  Godlinefi.    Rom.  Vi.  i. 
I.    A  LL  you  that  in  the  facred  flood 

-Tx  Have  humbly  own'd  your  Saviour  God; 
His  great  command  lies  on  you  ftill  j 
All  righteouinefs  you  muft  fulfil. 


With  fcrup'lous  care  the  hypocrite 
Attends  to  each  external  rite, 
While  Juftice,  Truth,  and  Faitli  depart* 
And  all  religion  of  the  heart. 


^ip 


J.  For  weightier  matter*  of  the  Lavr, 
He  feels  no  zeal »  nor  love,  nor  aw$  ; 
And  feeks  by  rituals  to  atone 
For  fins  and  follies  he  has  done. 

4.  But  the  enlight'ned  foul  purfues 
The  call  of  God  With  diff'rent  views  t 
He  round  a  nobler  centre  tnoves, 
And  he  obeys  becaufe  he  loves. 

5.  Ifhe  attend  the  preached  word, 
He  waits  a  vifit  from  his  Lord  ; 
Or  at  each  ordinance  appear, 

He  humbiy  hopes  to  meet  him  there, 

6.  And  if  IWMANUEL  thews  his  face,) 
And  blefs  the  feafon  with  his  grace ; 
With  ftrength  repcw'dthe  faint  proceed* 
In  heav'nlylove  ilid  righteous  deeds. 


M 


H  y  M  N    XX.    i.  M, 

Salvationin  tht  (trk  ajigurecff  Baptifni 

1.  "1  X^HEN  th'  artti6nt\Krorld  God's  PatienCe  try*<J 

V  V       Arid  long  hi«  thrcatriing  vengeance  dar'd, 
The  righteous  Noah  favoiir  found, 
His  family  alone  wais  fpar'tl. 

2.  In  fecret  chaimber-s  of  ^tlie  A^k 
They  all  fecure  frcJih  dariger  lie, 

When  th'  ocean's  bank's  wete  broke,  andfloftdl 
Burfl  throi^gh  t<he  windows  of  the  Sky. 

3.  Proud  Waters  o'e^  the  mountains  roll  j 
And  common  ruin  V^idely  fpread  j 

Yet  the  blefs'd  Patriarch*s  houfe  futfvivesj 
When  all  mankind  befide  were  dead. 

4.  At  the  Almighltx's  3,wful  word. 
The  obfequious  floods  retire  again  ; 
And  Noah  from-l^is  miftick  .tornb 
Peoples  the  ruin'^d  earth  with  men, 

5.  So  to  rellore  a  world  o*er  whelm'd 
With  guilt  and  mifery,  dead  in  Sins, 

Our  S AVroURt-in^Wqm  the^favcj  ^    ; 
Another  race  of  jhenbe^in?'; '"    '"       i 'V!  i 

6.  Hew  Creatures  of  a  h^^Veply  forrrt, 
Whofe  fouls  his'  faci^d  intake  bear  ; 
While  dead  to  fm,  they  live  to  6pij 
And-fpotlelji-in- white  robes  appear, 

7.  Bury'd  in  their  Redeemer's  Grave, 
With  him  they  live,  with  him  they  rife  % 

R 


13© 


Wliile  the  loft  race  of  human  kinci 
Delug'd  with  fin  and  ruin  lies. 

8,  O  happy  fouls  whom  grace  revives  1 
Their  bodies  too  their  LORD  will  raifc, 
Refin'd  and  fit  for  holy  fouls,  ,    i,. 

To  fee  his  face,  and  fing  his  praife. 


HYMN     XXI.     L.:M. 

Buried  with  Chtiji  in  Baptifm. 

I.  /^UR  Lord  was  once  all  plung'd  in  Tears^ 
V>^     And  bath'd  in  bloody  Sufferings  too  : 
What  Fountain  was  requir'a  to  wafh 
Our  guilty  Souls,  his  wounds  wilT  fhow  ! 

s*  This  wondrous  grace  to  repTcfent 
Baptifmal  waters  were  defign'd, 
In  v/hich  our  LORD,  was  bury'd  too, 
Co  his  great  Father's  will  refign'd, 

^  Thus  penitents  who  die  to  fin,  •      •  ';  •  y' 
,  W;th  him  are;  l?ury'4  in  his  Grave  ;         v    v 
Thus  quicken'd  to  a  life  divine, 
Their  fouls  a  refurreftion  have. 

4*  And  tho' their  bodies  turn  to  duft, 
This  holy  fymbpl  does  ^ffivre^ 
.    The  refurreftion  of  the  juft 
Shall  render  them  all  bright, and  pure. 

g.  Made  liHe  his  body  ours  fhaU  be. 

When  Chrift,  who  is  .our  life,  appears  ; 
Who  to  procure  us  lifej\ya&<€>nce 
Baptiz'd  ia  hii  own  blood  aad  Tears* 


'  w 


H  Y  ivi  N    xxtr:    c.  ii/. 

Baptized  intfie  Cioud.and  in  the  Sea. 
HEN  from  Egyptian,,{laveiy; 


The  Hebrews,  .wore  Ted^srm'd, 
The  parted  Seas  ari^,t:pyerir}gcloud 
A  grave  to  Ifrael  fdem'jd  : 

t.  But  foon  the  joyful  tribes  emerge, 
And  flltedupdn  the  fhore, 
With  grateful  Hearts  and  tuneful  tongues 
Their  Saviour's  Name  adore. 


131 


g.  He  made  tV  obfcqulous  waves  retire, 
His  favourite  tribes  to  favc  ; 
Made  them  a  way  to  liberty, 
Where  Egypt  found  a  grave. 

4.  Thus  Jacob's  fonsbaptiz'd  of  old 
To  Mofcs  in  the  Sea,'  ""  " 
Sav'd  by  God's  arm,  themfelves  devote 
His  ftatutes  to  obey. 

g.  So  from  the  Bondage  of  our  Sins, 
Redeem'dby  fovereigti  grace, 
We  thro'  his  watry  fepulchrc 
Our  Saviour's  footficps  trace. 

^.  Our  Sins,  the  worfl:  of  Enemies, 
Are  in  a  figure,  drown'd  ; 
To  a  new  life  our  Souls  are  rais'd, 
With  tender  mercy  ctown'd. 

7.  To  thee,  O  Jefus,  may  wC  live. 
Devoted  to  thy  fear  ; 
Thee  will  we  love,  thee  will  wcpraifc, 
And  all  thy  laws  revere. 


HYMN    xxnr.    L.  M. 

1,  TXTHEN  fam'd  Bethefda's  waters  flow'dj 

V  V     By  a  defcending  Angel  mov'd  j 
The  wona'rous  Pool  a  fovereign  Bath 
For  every  pain  and  ficknefs  prov'd. 

2,  Hither  diftemper'd  crouds  repair, 
Hither  the  feeble,  lame,  and  blind ; 
The  firft  who  fteps  into  the  fpring, 
Leaves  his  difeafe  and  pains  behind. 

J.  That  languifhing  and  dying  fouls 
A  nobler  cure  might  freely  meet, 
The  Son  of  God  came  down  and  ftir'd 
Baptifmal  waters  with  his  feet, 

4.  Lord,  in  this  rite  we  thee  would  own. 
As  the  firft  Chriftians  led  the  way  : 
Here  we  juft  fee  the  vale  of  death, 
Then  view  the  Refurreftion  Day. 

5.  Tis  by  thy  death  our  fouls  are  heal'd, 
Our  broken  hearts  aiTuagc  their  pain  ; 
Our  Spirits  ^rc  with  life  infpir'd, 

They  breathe,  they  move,  they  rife  agaig.-  ^ 


i3« 


6,  With  lowly  minds,  and  lofty  fongSj 
Let  all  admire  the  Saviour's  Graee^ 
Till  the  great  rifiag  Day  reveal 
Th'  immortal  glory  of  his  face. 


HYMN     XXIV.     Long  Metre. 
Sprinkling  falls Jhort  of  ^aptifm — Infants  not  te  i(f  B<ip\izei. 

1.  T>LANTED  togethetas  we  read, 
X.  In  likenefs  of  his  death, 

I  think  we  mull  be  all  agreed, 
That  fprinkling's  fomcthing  lefs. 

2,  For  how  does  fprinkling  Ihow  his  death^ 

In  any  fenfe  at  all  ? 
Dipping  I'm  fure  muft  be  the  mode, 
All  others  fhort  will  fall. 

J.  Primitive  praftiee  likewife  fhows, 
They  to  tlie  water  came  ; 
Philip  did  with  the.  Eunuch  go 
Into  and  out  again. 

4.  We  do  not  find  a  bafon  fent 

To  bring  the  water  near  ; 
No,  Chrift  our  Lord' to  Jordan  ■wtni. 

And  was  baptized  tkefe.    ■'   '  "I  ''^nl'^j^  }' 

5.  Both  men  and  women  were  baptiz'd,' 

By  fcripture  we  are  iJiown; 
But  not  a  child  of  infant  fize, 
No,  not  fo  much  as  one. 

6.  At  firft,  Chriftians   true  faiith  prbfeft'd, 

Before  this  aft  wa^  done  : 
Subjefts  and  tnode  art  ftill  the  fame, 
We  to  the  water  come.  "  i:..-  <,■■' 

7.  Chrift  vyre'll  praife,  our  rif'n,  glpnousKi^g^ 

Obey  and  give  him  thanks;,   J'        |;  ._•,  ^ 
Once  he  was  bury'd  in  the  grave,'  '^  •       i 
And  once  down  Jofddu's  banks* 


HYMN     XXV.     CQmmo^■  Metre. 

A  practical  improvement  of  Baptifm.     Col,  iii,  I. 

|«  Attend,  ye  children  of  yiour  Qd«l ; 
Ye  heirs  of  glory  hear;  ^  V^-'  -P 


*S3 


For  accents  fo  divine  as  thcfe 
Might  charm  the  dulleft  ear. 

«.  Baptiz'd  into  youv  Saviotir's  death, 
Your  fouls  to  hn  muft  die, 
With  Chnft  your  Lord,  yc  live  anew, 
With  Chrift  af  jcnd  on  high. 

3.  There  by  his  Father's  fide  he  fits, 
Enthron'd  divinely  fair  ; 
Yet  owns  himlelf  your  brother  ftill, 
And  your  forerunner  there. 

4.  Rife  from  thefe  earthly  trifles,  rife 

On  wings  of  faith  and  love  ; 
Above  your  choiccft  treafurclies, 

And  be  your  hearts  above. 

5.  But  earth  and  ftn  will  drag  us  down, 

When  we  attempt  to  fly  ; 
Lord,  lend  thy  (Irong  attraftive  power 
To  ra^fe,  and  fix  us  high. 

6.i  We  wifh  to  join  theblefled  throng, 
Who  fing  around  the  throne, 
Begin  anew  the  living  fong, 
GRACE,  GRACE,  and  GRACE  ALONE. 


w 


The  following  Ode  may  with  propriety,  be  ufed  at  any 
time  ;  but  it  is  peculiarly  adapted  to  a  baptifmal  occa- 
fion^  or  to  the  funeral  of  a  pious  perfon* 

Submijfton  : — A  Sapphic  ODE. 

HY  fliould  vain  mortals  tremble  at  the  fight  of 
Death  and  defliruclion  in  this  vale  of  trouble 
Where  pain  and^nguifh  fill  the  world  with  horror, 
Sounding  with  death  groans. 

Death  will  invade  us  by  the  means  appointed, 
And  we  muft  all  bow  to  the  king  of  terrors  ; 
Nor  am  I  anxious,  if  I  am  prepared, 

What  fhape  he  comes  in. 

Infinite  goodncfs  teaches  us  fubmiffion, 
Bids  us  be  quiet  under  all  his  dealings  ; 
Never  repining,  but  for  ever  praifing 

God  our  Creator. 

Well  may  we  praife  him        «all  his  ways  arc  pcrfcft, 
Though  a  lefplcndencq,  infinitely  glowing, 


1  ^4 


Dazzles  in  glory  on  the  fight  of  mortals, 

Struck  blind  by  luflre. 

Good  is  Jehovah  in  beflowing  Sunfhine, 
Nor  lelshis  goodncfs  in  the  dorm  and  thunder  ; 
Mercies  and  judgments  both  proceed  fromkindnef;;, 
'  Infinite  kindnefs. 

O  then  exult  that  God  forever  reigneth  ; 
Clouds,  which  around  him  hinder  our  perception. 
Bind  us  theflronger  to  exalt  his  name,  and 
Shout  louder  prail'es. 

Then  to  the  wifHom  of*  my  Lord  and  mafter, 
1  will  commit  all  that  I  have  or  wifh  for  ; 
Sweetly  as  babes  flccp  will  I  give  my  life  up, 
When  call'dtoyield  it. 

Saints  by  immerfion  J'ving  faith  profefs  in 
jefus,  who  dy'd  for  vile  and  wretched  Sinners, 
That  we  fhould  henceforth  live  to  him,  who  only 
Saves  us  from  ruin. 

Then,  as  Chrift  Jefus  from  the  earth  arofe,  and 
As  we  rife  from  the  liqiiid  grave  when  baptiz'd, 
Sp  Saints  lliall  wake  to  evcrlafting  life,  and 
Sing  eeafelefs  anthems. 


•  Well  may  the  finceie  ChrinTian  be  jefigned  to  all  the  events  of  Di- 
vine Providence  :  For  the  gofpel  contains  exceeding  great  and  precious 
promifes  lor  all,  v.ho  truly  love  Cod,  who  arc  the  called  according  to  hie 
purpofc!  '  The  real  faint  has  forriething  to  fupport  himunderall  the  dif- 
iTcultiv'S  and  trials  ot  the  prefcnt  life  :  Yea,  when  called,  he  may  cheer- 
fully refign  his  body  to  the  duft,  3.nA/iueetly_Jeef  in  the  grave  ;  for,  by 
liis  baptilin  he  has  profelled  cordially  to  believe  in  a  buried  and  rifea 
Savioury  v.'ho  has  become  the  firft  fruits  of  thern.that  llept  ;  and  that 
when  he  'ill  appear,  all  his  real  friends,  and  followers  Ihall  be  raifed 
in  his  Ubcnefs,  and  alfo  appear  y,'itb  him  in  glory.  ♦'  For  if  we  believe, 
that  Jefus  died,  androfc  again,  even  fo  them  alfo  which  fleep^  in  Jcfus, 
will  God  bring  with  him  - — For  the  Lord  hipifelf  iball  dcfcend  from 
hcaven  with  a  ihout,  vvith  the  voiceof  th»  archangel,  and  with  the  trump 
ot  God  :  and  the  dead  in  Chrift  Ihall  rife  lirft  :  Then  we,"  that  is,  the 
faints,  then  on  earth,  "  which  arc  alive,  and  remain,  (hail  be  caught  up 
together  wi«h  them  in  the  clouds,  to  meet  the  Lord  ia  the  air  :  and  fa 
Ihall  we  ever  be  with  the  Lord.  Wherefore,  comfort  on?  another  witk 
rfiefe  words,"    i ,  TheHaloniaus,  fourth  chapter. 


^3S 

MxfrdSl  of.aLetierfrointhc  Reverend  Dn.  Robb!ns, 
Mini/ier  of  Plymouth,  Majfachufcts,  in  America .^  t» 
his  Friend  in  England.;  dated  31/?  May   1793. 

I  AM.  happy  to  inform  you,  that  there  is  a  great  num- 
ber of  places  in  the  United  States,  where  there  has 
been,  and  (till  is,  a  happy  appearance  of  a  glorious  work 
of  God,  in  the  revival  of  religion  ;  which  affords  a 
joyful  evidence  that  God  has  not  forfaken  our  guilty 
land  ;  but  that  he  is  determined  to  %ork  for  his  own 
name's  fake,  and,  by  "  building  tip  Zion  to  appear  in 
his  glory." — But  O  !  how  fhall  I,  with  becoming  grat- 
itude and  humility,  defcribe  to  you  the  joy  which  the 
friends  of  Zion  have  had,  in  beholding  the  wonderful 
Work's  of  God's  grace  in  this  town,  for  about  four 
months  paft  ?  I  have  never  feen  any  thing  like  it,  du- 
ring my  miniftry  here  for  thirty-three  years.  The  di- 
vine Work  began  in  January  laft.  Nothing  fpecial  in 
Providence,  no  mortal  iicknefs,  no  particular  calamitVi 
had  taken  place  among  us,  to  roufe  the  attention  of  the 
people.  We  had  been  for  a  long  time  in  a  ftate  of 
awful  eareleffnefs,  as  to  the  things  of  another  world. 
Duriiig  lad  fummer  tmd  fail  of  the  year,  there  appear- 
ed an  uniifual  flupidityi  Irteligion,  profartenefs,  and 
diforder  among  the  youth,  profligacy  of  manners,  er- 
ror, delufion,  and  an  amazing  inattention  to  the  word 
and  Ordinances  of  God,  and  to  divine  things j  feemed 
to  mark  our  character  as  a  people  >  Though  even  then 
we  had  fome  wreftling  Jacobs,  who  ufed  to  meet  week- 
ly for  focial  prayer,  and  earndlly  to  implore  the  efFu- 
fion  of  the  Holy  Spirit.  But  the  general  appearance 
was  exceeding  dark ;  and  pious  Chriftians  were  ready 
to  look  out  for  fome  fore  and  terrible  judgment  upon 
us*  Indeed  it  appeared  to  me  that  we  were  nearly 
ripe,  either  for  ruin,  or  the  difplay  of  fovereign  grace, 
and  that  God  would  foon  fayj  "  I  have  feen  their  fr6- 
ward  ways,  and  will  dejiroy^  or  I  will  heal  them."  The 
event  feems  to  have  proved  that  free  and  infinite  grace 
had  determined  on  the  latter.  It  pleafed  God,  as  with 
"a  ftill  fmali  voice,"  by  th^  fecret  but  powerful  influ- 


136 

ence  of  his  bleiled  Spirit,  to  awaken  the  attention  of 
one,  and  another,  and  another,  to  a  folemn  concern  for 
th€  welfare  of  their  immortal  fouls.  This  at  length 
became  known  to  many  others  j  and  there  being 
fomething  peculiar  in  the  cilxumflances  and  charaders 
of  thofe  who  were  firfl  awakenedi,  it  excited  rather  an 
unulual  furprife  in  the  minds  of  thofe  who  heard  of  it^ 
and  foon  appeared  to  have  a  defirable  effeft  uponj  ma- 
ny. From  this  f^iiall  begirining  the  work  has  ever 
fmce  increafed- — till  it  has  become  in  a  great  meafure 
general,  as  to  ferious  impreffions  throughout  the  town. 
Very  many  there  are,  I  may  fay  fcores  if  not  hundreds, 
whofe  minds  are  folemnly  impreifed  with  the  impor- 
tance of  everlailing  things.  Indeed  the  face  of  the 
town,  and  the  general  appearance  and  conduft  of  the 
inhabitants,  are  furprizingly  altered*  There  is  a  re- 
markable 'vif.ble  reformation  of  manners,  efpecially  a- 
mong  the  youth  and  children,  who  had  been  before  ve- 
ry rude  and  diforderly*  With  refpett  to  the  latteij 
there  is  fomething  very  extraordinary  and;  afFedingi 
There  is  reafon  to  hope  that  feveral  of  thefe  children 
have  at  this  time  experienced  a  faving  change^  Thcfe 
hrfl  propofed  the  plan,  and  the  r^ft  readily  came  into 
it,  to  meet  twice  a  week,  in  the  evenings,  for  religious 
exercifes  and  converlation  about  their  fouls,  and  the 
things  of  another  world*  They  have  held  thefe  meet- 
ings now  for  three  months  or  more,  in  dift'erent  hpufes^ 
by  the  confent  of  their  parents.  They  frequently  a- 
inount  to  fixtyj  feventy,  eighty,  and  once  at  my  houf^ 
to  the  number  of  ninety-two.  They  are  by  therafelves. 
Thofe  whom  I  mentioned  as  hopefully  converted,  com- 
monly lead  in  their  exercifes  ;  and  the  reft  behave, 
though  lb  numerous,  with  the  greateft  ortjer,  fiience, 
and  decency.  And  it  is  truly  aftonifhing  to  hear  (for 
they  have  been  overheard  frequently  by  others)  the  ex- 
prefllons,  the  fervour,  the  folemnity,  which  are  mani- 
feftin  the  prayers  and  praifesof  thefe  young  creatiiUres. 
They  are  generally  from  about  the  age  of  feven  to  fif- 
teen years — Others,  of  diii'erent.ages,  have; alfoi their 


^37 

i-eligious  meetings  for  conference  and  prayer,  reading 
and  fmging,  &c.  almoft  every  evening  in  the  week,  in 
Various  parts  of  the  town.  On  Sabbath  days,  fuch 
crowded  aflemblies,  and  fuch  awful  folemnity  in  our 
congregation,  have  never  been  feen  in  our  day.  They 
appear  as  if  hearing  for  eternity.  We  have  not  hoWi 
ever  had  many  as  yet  joined  to  our  communion.  I  do 
not  encourage  them  to  be  fudden  in  this  matter,  al- 
though they  may  give  hopeful  evidence  of  love  to 
Chrift.  About  twenty  have  been  added  to  us,  but  a 
great  many  more  entertain  hopes  of  having  pafTed  front 
death  to  life  :  And  very  many  others  are  now  under 
ferious  concern,  and  appear  to  be  convinced  of  fm,  and 
anxious  in  the  inquiry  "  What  fhall  we  do  to  be  fav- 
ed  ?'*  Indeed  it  has  appeared,  for  fome  time,  that 
*'  God  is  truly  in  this  place.**  Numbers  have  been 
brought  to  bow  to  the  fceptre  of  Chrift,  being  "  mad^ 
willing  in  the  day  of  his  power."  The  dear  friends  of 
Chrift,  at  the  fame  time^  as  you  will  natui-ally  fuppofe, 
are  filled  with  joy  and  praife,  at  thefe  tokens  of  the 
triumphs  of  their  glorious  Redeemer  over  Satan,  thefe 
iiew  trophies  of  his  victory  over  the  powers  of  darknefs. 
We  have  been  fome  times  ready  to  hope,  that  this  is 
the  commencement  of  that  joyful  period,  fo  ofteft  fpo^ 
ken  of  in  promifeand  prophecy,  and  which  has  been 
fo  long  and  fo  ardently  defired  by  all  who  love  the  ap- 
pearing and  kingdom  of  Chrift,  tbe  latter  day  glory  of 
the  Church  :  At  leaft  that  it  may  be  regarded  as  fome 
drops  which  are  a  prelude  of  a  more  glorious  and  plen- 
Wi\x\Jhower  of  divine  influences.  May  the  Lord  haften 
it  in  his  due  time  !  ■ 


Extra6lef  a  Letter  from  a  minijier  in  the  United  States 
of  America.,  to  his  friend  in  England. 

Philadelphia,  May  lo,  1793. 

WE  have  reafon  to  regret  that  the  kind  of  preach- 
ing, which  was  adopted  by  the  primitive  min* 
ifters  of  the  Chriftian  churches,  by  the  reformer?  from 

S 


I3S 

popery,  and  by  the  Scotch  and  ilnglifh  divines  of  fhrf 
laft  century,  has  been  fo  much  negleded  of  late* 
Though  the  great  body  of  Prelbyterian  and  Independ- 
ent minifters  in  this  country  are  decided  friends  to  the 
principles  contained  in  the  Weftniinfler  Confcffion  of 
Faith,  yet  there  are  fome  who  inchne  towards  Armini- 
an  fentiments  ;  and  of  the  profeffed  Calvinifts  there 
are  not  a  few  who  are  unacquainted  with  that  fpiritu- 
ahty  in  preaching,  which  at  once  enters  the  heart,  and 
warms  the  rehgious  afieftions.  Our  miniflers  in  the 
weflern  parts  of  Pennfylvania  and  Virginia  are,  how- 
ever, in  general,  warm  experimental  preachers  :  In- 
deed there  has  been  a  very  general  effufion  of  the  Spir- 
it of  God  upon  the  chiirches  in  that  quarter  for  feveral 
years  pad.  I  have  been  a  witnefs  of  mofl  remarkable 
feafbns  of  grace  amongft  the  people  in  many  counties 
of  Virginia  fince  the  year  1786.  Many  hundreds  of 
the  moft  vain  and  carelefs  creatures  upon  earth  have 
been  turned  to  God  amongft  the  Prelbyterians  j  and 
a  number  of  valuable  young  minifters  have  been  for- 
med, who  are  likely  to  prove  of  great  fervice  to  the 
church.  In  Kentucky,  a  new  iettled-country  border- 
ing on  the  river  Ohio,  nearly  a  thoufand  miles  from 
this  city,  there  has  been  a  remarkable  revival  of  the 
power  of  religion  in  many  congregations  fmce  laft 
ipring.  But,  alas !  in  our  cities  along. the  coaft,  Bof- 
ton,  New-York,  Philadelphia,  and  Charlefton,  the 
true  fpirit  of  evangelical  piety  is  much  diminifhed. 
We  are  not  fo  much  engaged  in  preaching  a&  we  ought 
to  be  ;  and  a  carnal  worldly  fpirit  reigns  too  much  a* 
mongft  our  profeffors  of  religion,  who  are  comparative- 
ly few,  if  we  confider  the  nunibers  who  are  entirely 
and  openly  devoted  to  the  fervice  of  Satan. 

The  Meihodifts  in  the  late  Mr.  Wefly's  connexion 
have  been  very  numerous  in  Maryland  and  Virginia 
for  fome  years,  but  are  now  much  on  the  dechne. 
And  indeed  it  is  very  remarl?:able  that  they  who  con- 
tinually preach  the  poffibility  of  final  apoftacy  in  a 
Chriftian,  in  order  to  excite  their  people  to  greater 
Watchfwluefsj  Ihould  be  the  mioft  prone  to  inilability. 


'39 

of  any  denomination  that  I  know.  The  caufes  of  this 
perhaps,  in  general  may  be,  their  pronouncing  too  ear- 
ly and  decifively  perfons  to  be  Chriflians,  who  are  on- 
ly learning  the  rudiments  of  true  rehgion,  and  their 
difpofition  to  depend  too  much  upon  that  exertion 
wliich  a  momentary  excitement  of  the  pallions  creates, 
without  applying  conftantly  and  dependantly  to  the 
fountain  of  divine  influences  treafured  in  the  blefled 
Savior  according  to  the  tenor  of  the  covenant  of  grace. 

The  Baptifts  are  very  numerous  in  the  fouthern 
States.  Some  of  them  are  Arminians,  too  many  An- 
tinomians,  but  the  majority  are  real  Calvinifts,  a  good 
deal  acquainted  with  experimental  religion. 

[The  foregoing  extracts  were  taken  from  the  Evangel' 
uaiMagizine.il 


[The  following  extrads  were  never  before  printed.'^ 

From  an  aged  Bapti/i  Minifler  to  one  newly  ordained* 

P e,    July  1 8,  1788. 

Rev.  and  Dear  SIR, 

YOURS  of  the  20th  ult.  was  duly  received,  and 
would  have  been  anfwered  before  this,  had  not 
a  croud  of  bufinefs  prevented.  To  talk  of  the  impor- 
tance of  the  work  of  the  miniflry^  and  our  incompe- 
tency for  the  difcharge  of  the  duties  of  that  office  is  one 
thing  J  but  really  to  feel  them  is  the  great  important 
matter.  This  drives  us  to  an  Almighty  Saviour, 
whofe  promifed  prefence  is  our  great  qualification. 
Great  circumfpedion,  indeed,  is  neceffary  in  a  young 
minifter  ;  for  his  future  fuccefs  much  depends  on  the 
honourable  manner  in  which  he  begins  and  difcharges 
the  duties  of  his  miniflry  in  the  firfl  years  of  it.  Too 
attentive  to  your  ftudies  you  cannot  well  be,  if  to- 
gether with  your  attention  to  fludy  you  take  heed  to 
yourfelf,  and  to  the  flock  of  God  over  which  you  arc 
fet.  It  is  but  too  common  for  young  minijiers,  after 
meeting  a  kind  reception  amongfl:  a  people,  to  releafe 


t4Q 

their  attention  to  their  ftudies  j  and  fall  into  a  com, 
mon  place  mode  of  preaching,  which,  if  it  does  not 
difguft,  foon  renders  their  miniflry  uninterefling  to 
their  hearers ;  but  I  have  reafon  to  hope  better  things 
of  you.  A  near  walk  and  converfe  with  God,  is  that 
which  arms  a  minifter  with  the  greatcft  power.  May 
you  be  favoured  with  thefe. 

Pleafe  to  accept  my  befl  wifhes,  Yours  &c.  J.  M. 


"Srom  a  young  Lady,  ta  a  Mini/ier  frem  nvhofe  ■preaching 
Jbe  received /piritual  comfort* 

W- April  3d.  1788. 

THUS  Sir,  I  have  taken  the  liberty  to  exprefs  to 
you  fome  of  my  trials,  and  darkeft  hours ;  now 
I  will  take  the  freedom  to  inform  you  of  fome  exer- 
cifes  more  pleafing.  Very  lately  as  I  was  contem- 
plating on  eternal  things,  Chrift  appeared  more  pre- 
cious than  ever.  God's  mercies  are  unfathomable, 
they  endure  forever.— Jefus  is  altogether  lovely,  the 
chiefeft  among  ten  thoufand  ;  in  hhn  my  foul  mofl 
delighteth.  This  verfe  in  Dr.  Watts*s  hymns  dropped 
fweetly  into  ray  mind — 

"  Thou  whom  my  foul,  admires  above, 
"  All  earthly  joys,  all  earthly  love  : 
*'  Tell  me,  dear  Shepard,  let  mc  know, 
•'  "Where  do  thy  fweeteft  paftures  grow." 

J  cannot  think  of  going  back  into  the  fmful  vanities 
and  pleafures  of  the  world  again.  I  do  not  fee  any 
thing  worth  fetting  my  affedion  upon,  ftiort  of  Jefus 
Chrift.-r—I  am  much  concerned  for  my  fellow  youth, 
who  are  yet  out  of  the  ark  of  fafety  :  I  pity  them  but 
cannot  help  them. 

Sir,  you  will  pleafe  to  excufe  the  freedom  I  have 
taken  in  writing,  and  I  mufl  beg  the  favour  of  an  an- 
fwer. — I  hope  you  will  remember  me  in  your  prayers. 
My  requeft  to  the  throne  of  grace,  is,  that  I  may  con^ 
tinue  to  the  end,  live  to  God's  glory,  and  not  wound 


141 


the  caufe  of  Chrift.* Sir,  you  will  accept  my  beft 

wifhes  for  your  health,  and  that  you  may  be  fuccefsful 
in  the  gofpel  miniftry.  I  am,  honoured  Sir,  with  all 
due  refped,  yours,  &c.  P.  W. 


Another  fro7n  the  fame  Perfon. 

W ,  Marched,   1790* 

Rev.  Sir, 

I  RECEIVED  your  mod  welcome  letter,  by  the 
hand  of  Mr.  D — ,  and  fain  would  I  make  you  fen- 
iible,  with  what  pleafure  I  perufed  it ;  but  am  una- 
ble—Your letter  was  very  unexpefted,  therefore  the 
more  endearing.  Your  inftruftion  I  prize :  hope  you 
will  pleale  to  write  every  opportunity  ;  your  advice 
will  ever  be  accepted,  as  it  is  ever  needed.- — You  hope 
\  am  acquainted  with  the  deceitiulnefs  of  my  heart  : 
I  truft  I  am  in  a  meafure.  I  find  it  toT^e  a  fmk  of  fin  5 
the  feeds  of  all  the  iils  that  grow  are  therein.  lam 
prone  to  fin,  and  fin  I  Ihall,  while  in  this  v/orld  of 
temptation.  I  truft  however,  that  I  have  feen  the 
time*  when  I  had  a  God  to  go  to  for  comfort  and  fup- 
port,  and  I  believe  him  to  be  the  fame,  he  changes 
not : — but  1  change  ;  and  am  ready  often  to  call  in 
queftion,  and  fcruple  whether  I  was  ever  adopted  into 
God's  family.  I  often  aflc  myfelf  whether  I  love  hoh- 
nefs,/cr  holincfsjake  ?  Whether  I  hate  fin  ?  I  am  fen- 
fible  if  ever  I  am  happy,  I  mud  be  holy.  If  ever  I 
were  redeemed  from  the  guilt,  and  doininion  of  fin, 
I  am  the  lead  of  God's  children  ;  and  yet,  if  I  know 
any  thing  about  my  heart,  I  can  fay  as  a  friend  of  mine 
not  long  fince,  faid,  in  a  letter  to  me,  "  If  I  love  not 
the  people  of  God,  and  feel  not  my  heart  united  to 
thofe  who  are  determined  to  ftem  the  torrent  of  fin, 
I  know  not  what  I  love."     But  my  ftupidity,  my  iji- 

*  This  pious  young  lady,  in  this  was  indulged  ;  (he  lived  and  main, 
tained  her  religion,  ufltil  September,  1792,  when  Ihe  died  of  the  Small. 
pox  in  BoAon. 


142 

gratitude  !  1  am  farprized,  that  I  am  no  more  rJarmed 
at  it.  I  fear  that  this  will  yield  you  but  little  fatisfac- 
tion.  I  was  at  a  lofs  about  writing  ;  but  to  manifeft 
my  filial  regard,  I  have  written  the  genuine  exercifes 
of  my  mind. 

"  My  foul  doth  wifh  mount  Zion  well, 
*'  What  e'er  becomes  of  mc, 
"  There  my  befl  friends,  my  kindred  dwell, 
"  And  there  I  want  to  be." 

I  am  with  every  fentiment  of  refpeft,  yours,  &c, 

P.  W, 


A  o^dfrom  the  fame  Per/on, 

March  8,  1794. 
Rev.  and  very  dear  Sir,v 

I  HAVE  not  been  a  little  affecled  at  the  thought   of 
not  feeing  you,   fmce  you  left   W -,  which  is 

more  than  three   years — yes,  three    long  years   fmce 
I  faw  him,  whom  by  the  grace  of  God,  I  may  call  my 
piritual   father  ;    but  I  will  not   repine.     Friends  I 
dearly  love,  but  they  are  not  my  fupport.     God  I   truft 
is  my  all,  it   is  in  hi?n  I  enjoy  peace  and.  fatisfadion, 
fuch  as  the  world  does  not  give,  no  ;  nor   can   Satan 
rob  me  cU     The  caufe  of  religion  I  know  to  be  a  good 
one.     And  oh !  Chrift's   love  to  fmful  me.     "  Why 
"was  I  made  to  hear  his  voice  V*  Why  the  vileft  of  the 
vile  ?  The   chief  of  linners — free   grace,   unmerited 
mercy  !  God  I  trufl,  hath  made  me  willing  to  bid  adieu 
to  all  the  tranfitory  objeds  of  rime,  and  to  fuffer  afflic- 
tion with  his  people*     But  oh  how  few  returns  of  love, 
hath  my  Redeemer  found  !  I  am  alhamed  I  love  him 
no  more,  and  dedicate  myfelf  no  more  to  this   bed  of 
Mafters.     I  long  to  be  more  humble,  more  holy ;  and 
to  have  this  fmful,  proud  heart   more   conformed  to 
God.     Shall  the  happy   period  come,   when  fip,  our 
word  enemy  before,   fhall  vex  our  eyes   and  ears  na 
more?  Jefus  is   the  fource  of  all  happinefsj  afolid 


M3 

foundation  to  build  our  hopes  upon.-  And  though  our 
enemies  are  llrong,  and  povyerful  j  yet  in  and  through 
him,  I  exped  we  iliall  come  ofF  conquerors. — ^I  wiih 
you  fir,  a  thcufand  bleffings.  Oh!  may  I  be  prepared 
to  meet  you  in  another  world,  where  the  thought  of 
parting,  or  of  abfence,  fhall  never  difturb  the  feelings 
of  your  unworthy  child. 

P.  W. 


The  author  of  the  Letters  from  which  the  foUow'mg  Ex^ 
trads  are  made^  is  a  man  of  liberal  education  j  but 
•who  J  until  within  a  few  years,  has  been  far  from  any 
appearance  of  or  pretentions  to  religion.  He  now  rs- 
Jides  in  the  Di/lrid  of  Mai?ie,  where,  we  hope  he  hat 
become  a  new  creature,  Thefe  Letters  lOerc  wriUen 
to  a  Minider  at  Newton,  whoin  the  author  had  ne- 
ver feen  face  to  face  :  hut  the  minijicr  jirjl  wrote  is 
him. 

September  25,  1793. 
Dear  S  I  R, 

WHAT  a  happy  circumflance  it  is  to  the  real 
friends  of  the  once  meek  and  lowly  Jefus, 
(but  who  now  wears  on  his  vefture  and  on  his  thigh, 
this  majeftic  infcription.  King  of  Kings  ani  Lords  of 
Lords)  that  neither  time  nor  diftance  can  feparate  their 

hearts.     The  Letter  I  received  from  you  by  Mr. 

afforded  me  real 'comfort  and  fatisfadion.  I  am  fully 
confident  the  friends  of  Zion  muft  ever  pray  and  rejoice 
for  and  in  her  profperity :  and  to  hear  of  the  difplay 
of  the  dear  Redeemer's  power  on  any  of  our  fellow 
mortals  can't  but  afford  refrefhment  to  the  fouls  of  ali^ 
who  have  themfelves  once  tailed  that  the  Lord  is  in- 
deed gracious.  Oh  !  my  dear  Sir,  what  great,  what 
aftonifhing  wonders,  has  the  great  Jehovah  wrought 
in  thefe  (fo  lately)  dark  regions  of  the  Eafl ;  and  all 
feems  to  be  effected  by  fuch  means  and  inflrumentSj 
that  he  that  glorieth  muji  indeed  glory  in  the  Lord.     Oh  \ 


144 

that  we  had  but  hearts  to  afcribe,  and  language  to  ex- 
prefs  the  thoufandth  part  of  the  glory  due  to  his  holy 
name  for  the  wonders  of  redeeming  love.  When  the 
fubjeds  of  the  all  conquering  grace  of  God  have  ex- 
changed mortality  for  immortality,  they  will  be  then  fit- 
ted to  engage  in  a  more  perfeft  manner  in  the  feraphic 
theme,  and  eternity  will  be  juft  long  enough  for  the 
noble  employ. 

"  Had  I  ten  thoufand  thoufand  tongues, 
His  name,  liis  love  ;  tne  fong  of  fongs. 

Should  be  my  dear  employ  ; 
O  for  a  fvveet  feraphic  flame 
To  praife  my  Lord,  to  fmg  his  name 

The  life  of  all  my  joy." 

As  you  were  pleafed  to  exprefs  in  your  letter  a  de- 
firc  of  being  informed  refpefting  the  Hate  of  our  affairs, 
it  is  with  pleafure  I  inform  you  that  a  church  was  em- 
bodied in  this  place  on  the  firfl  Wednefday  in  Auguftj 
confifting  of  twenty  one  members ;  Elders  P. — S.  and 
C. — with  mefTengers  from  their  refpedive  chur- 
ches, aflifted  on  the  folemnbccafion  :  fomehave  been 
added  fmce  to  this  httle  branch  of  the  church  militant, 
and  we  have  an  agreeable  profpeft  of  ftill  more  j  for 
the  bleft  Redeemer  feems  to  be  ftill  working  wonders 
on  the  hearts  of  the  children  of  men,  even  the  rebell-* 
ious,  and  many  ftubborn  hearts  are  brought  to  bow  to 
the  fceptre  of  King  Jefus.— -I  feel  fenfible  that  the  wholg 
gofpel  armour  is  very  neceffary  for  every  chriftian,  and 
that  the  fame  Almighty  power  which  was  neceffary  to 
bring  fuch  a  miferable,  proud,  unhumbled  wretch  as 
myfelf  out  of  darknefs  into  his  marvelous  light,  muft 
be  continued  or  I  Ihall  certainly  go  aftray,  for  fuch  a* 
nother  wretched  heart  as  mine,  I  believe,  was  never 
wrapt  in  flefh.  When  it  pleafed  a  fovereign  God  to 
bring  me  to  a  fight  and  fenfe  of  myfelf,  I  thought  I  then 
had  a  view  of  it  in  all  its  deformity,  but  I  can  now  fay^ 
as  the  Queen  of  Sheba  in  another  cafe,  the  half  was 
not  ihown  me* 


145 

hi  another  letter  dated  Dec,  31,  1793^^^  zvrites  thus. 
Dear  SIR, 

I  FIND  no  truth  more  frequently  verified  than  this 
obfervation  of  our  Saviour,  *' without  mc  ye  can 
do  nothing."  i\nd  how  ftrange  it  is,  that  with  the 
addition  of  my  own  experience  witneffing  to  the  truth 
of  the  above  allertion,  I  fliould  attempt  to  perform  any 
duty  in  my  own  iTirength :  but  I  kno\V  my  proud-, 
hard,  unbelieving  heart  needs  humbhng  ;  and  I  delire 
to  blefs  God  that  he  knows  it,  and  I  trufl  will  do  it. 
How  well  might  the  pen  of  infpiration  declare  the  heart 
of  man  to  be  deceitful  above  all  things,  and  defperate- 
ly  wicked. — How  fondly  I  pleafed  myfelf  that  the  Ca- 
naanites  were  all  driven  out  of  the  land,  but  alas  !  they 
are  fhovving  their  heads  everyday:  but;  Jefus  is  the 
blelfed  captain  of  our  falvation :  all  the  croffes  and 
trials  we  meet  with  are  intended  by. him  to  beat 
down,  keep  under,  and  weaken  the  old  man,  and 
flrengthen  the  Hew,  which  is  created  after  God  ill 
righteoufnefs  and  true  hoHneis.  Oh  !  what  comfort 
it  affords  that  the  feed  of  the  woman  Ihall  finally  be 
more  than  conqueror  over  all ;  and  I  pray  that  I  might 
every  day  experience  more  and  more  of  this  conqueft 
in  my  heart ;  and  that  I  might  daily  die  to  felf  and  (in> 
and  rife  more  and  more  into  the  image  of  the  blefi'ed 
Jefus.  When  you  are  addrefling  the  throne  of  grace, 
may  you  have  a  petition  on  your  heart  for  fuch  an  un- 
profitable fervant  as  myfelf. 


In  another  letter  dated  June  2,   1794,  he  \<rrii:es  thus. 
My  dear  Sir, 

I  THINK  I  feel  both  guMty  and  afbamed  that  I  have 
two  of  your  letters  unanfwcred,  which  adminiflered 
comfort  tome  at  tiie  time  of  their  reception,  andoltea 
fmce  when  I  get  pretty  low,  I  read  them,  and  the  pe- 
rufal  revives  my  drooping  fpirits ;  and  others,  to 
whom  I  have  taken  the  liberty  to  read  them,  have  had 
their  hearts  cheered*     But  when  I  confider  the  vanity, 

T 


146 

darknefs  and  ignorance  of  my  mind  ;  the  perverfenefs 
and  flubbornnefs  of  my  will  ;  with  the  diforder,  irre- 
gularity and  diftemper  of  my  affeftiotis  with  refpefl  to 
things  fpiritual  and  heavenly.  I  feel  alhamed  of,  nay, 
I  abhor  myfelf.  I  find  in  myfelf  a  pronenefs  to  foolifh 
imagination,  and  vanities  that  profit  not,-  T  think  I  can 
adopt  the  language  of  Ifaiah  the  prince  of  prophets.  "  I 
am  an  unclean  thing,  and  my  righteoufnefs  as  filthy  rags, 
and  I  fade  as  a  leaf."  Did  I  not  find  the  great  apoftle 
of  the  Gentiles  groaning  under  the  burden  of  indwell- 
ing fin,  the  devout  pfalmift  praying  for  quickning 
grace,  and  thofe  around  me  in  whom  I  can't  but  be- 
lieve is  the  fpirit  of  Chrift,  making  the  fame  com- 
plaint with  myfelf ;  I  fhould  hardly  entertain  a  hope, 
that  ever  I  had  been  favingly  wrought  upon  by  the  pow- 
er, fpirit  and  grace  of  the  heavenly  phyfician  :  but, 
the  greater  and  more  intimate  acquaintance  I  get  with 
the  children  of  God,  the  more  ready  I  am  to  lay^ 

"  That  my  fong  and  my  complaint, 
"  Is  but  the  voice  of  every  faint." 

I  find  the  chriftian  hfe  to  be  like  the  land  of  Canaan, 
a  land  of  hills  and  valleys,  whiqh  was  watered  with  the 
dew  of  heaven  ;  and  I  have  reafon  to  blefs  God,  that 
the  dew  of  heavenly  grace  is  fometimes  poured  into' 
my  foul,  and  oh  1  I  long  to  polfefs  a  thankful  heart, 
and  no  longer  remain  barren  and  unfruitful  in  God*$ 
vineyard. 

The  empire  of  our  adorable  Redeemer  feems  to  be 
increafing  in  this  part  of  the  land  ;  more  particularly 
in  this  and  the  neighbouring  fettlements.  Our  little 
Church  when  embodied  laft  Auguft,  confifted  of  1 1 
now  we  are  in  number  fifty,  fo  that  you  fee  the  bleifed 
Lord  of  the  harvefl  has  been  adding  unto  this  branch 
of  Zion  (agreeable  to  our  prayers)  fuch  as  (I  truft) 
have  experienced  the  power  of  divine  grace  upon  their 
fouls.  We  feem  to  enjoy  the  unity  of  the  fpirit,  in  a 
wonderful  degree,  there  does  not  feem  to  be  one  dif- 
cordant,  jarring  fentiment  in  the  whole  :  but  all  ap- 
pear to  be  well  grounded  in  the  Dodrines  of  the  Gof- 
pel,  and  perfe<^ly  united  in  the  faith,  order  and  difci- 


pline  of  God's  houfe ;  and  oh  !  that  we  might  for  years 
to  come  know  experimentally  the  pleafures  refulting 
from  brethren  dwelling  together  in  unity.  Surely  we 
may  fay  (tho  in  the  wildernefs)  "  our  lines  are  fallen 
to  us  in  a  pleafant  place,  and  that  we  have  a  goodly 
heritage."  About  a  month  ago  ten  were  baptized  and 
joined  the  Church  in  one  day,  and  the  laft  Lord's  day 
in  May  five  more,  among  whom  was  an  aged  woman 
upwards  of  60  years,  fhe  was  a  flrict  formalift,  and  a 
kind  neighbour ;  but  a  fall  which  fhe  received  from 
an  horfe  Ibmetiuie  pad,  which  endangered  her  life, 
was  the  means  in  the  hands  of  him  who  fits  at  the 
helm  of  the  univerfe,  ruling  all  things  after  the  coun- 
cil of  his  own  will,  of  awakening  her  to  a  fenfe  of  her 
condition,  and  fhowing  her  how  fhe  had  fallen  from 
God,  and  that  her  nature  was  oppofed  and  her  heart 
enmity  to  him.  But  the  bleifed  Phyfician  not  only 
healed  her  body,  but  applied  the  balm  of  Gilead  to 
her  foul,  not  only  continued  her  natural  life  ;  but 
raifed  her  to  a  new  fpiritual  and  divine  life.  With  joy 
fhe  followed  her  Redeemer's  fteps  into  the  watery 
Grave,  and  now  fhe  goes-  on  her  way  rejoicing,  fmging 
redeeming  love,  and  praifing  free,  fovereign  grace,  for 
calling  her  at  the  eleventh  hour,  into  his  vineyard. 

lean  hardly  fupprefs  my  defire  of  enlarging  on  this 
delightful  theme,  but  I  nmft  flop.  I  little  thought 
when  I  began  this  letter,  of  extending  it  to  its  prefent 
length.  But  oh  !  when  we  meet  on  Zion's  hill,  adorn- 
ed with  the  righteoufnefs  of  the  dear  Redeemer,  the 
blefTed  theme  of  redeeming  love,  will  commence  ne- 
ver to  be  interrupted. 

We  have  had  various  winds  of  Doctrine  prefented 
us  ;  but,  our  fociety  have  not  been  much  carried  alx)ut 
with  them.     Amongfl  the  variety  we  have  had  a  Mr. 

' ,  a  kind  of  a  Weflean  Methodifl,  denier  of  total 

depravity,  final  perfeverance,  predeftination,  and  I  can 
hardly  tell  what  ;  tho'  fome  things  in  him  agreeable  ; 
but  what  he  is,  I  know  not  j  the  fearcher  of  hearts 
does. 


143 

I  wifli  you  to  write  me  often  and  above  all  to 
pray  for  me.  May  your  foul  be  in  health  and  profper, 
and  the  work  of  the  Lord  profper  in  your  hraids,  and 
Newtown  fhare  in  the  Redeemer's  Grace.  I  mull  at 
prefent  take  my  leave  of  you,  my  tinknown,  intimate 
friend.  £•  W. 


THE  folhwingfcnous  Addrcfsto  the  clergy  by  a  Minijler 
of  the  Church  of  England  ;  was  firfl publijhed  in  Lon- 
don, but  reprinted  at  Bofton  (N.  E,J  1756.  Jlnd 
as  it  is  worthy  to  be  efieemed  and  often  read^  by  Minif- 
ters  of  all  denominations  I  have  now  been  at  the  expejicc 
of  getting  it  printed  again. 

Reverend  and  dear  SIR, 

CI  URIOSITY  may  excite  you  juft  to  give  the  fol- 
A  lowing  Pages  a  curfory  View  ;  but  permit  me  to 
alk  lor  a  ferious  Moment,  when  your  Thoughts  are  com- 
pofed,  and  you  are  in  no  Danger  of  an  Interruption  : 
Then  fit  down,  and  read  what  is  here  humbly  prefented 
to  you,  give  every  Article  its  due  Confideration,  and 
may  it,  through  a  divine  BleiTmg,  prove  a  happy  Op- 
portunity, and  be  made  elfedual  to  anfwer  thg  great 
Ends  for  which  it  is  intended. 

You  are  by  profefiion  a  Minister — a  Leader  of  the 
People — a  Shepherd  in  Ifracl — a  facred  chara(^er  in- 
deed 1  an  honourable  employment  !  Yet  venerable  as 
it  is,  how  many  are  deplorablv  infenfible  of  the  great 
importance  of  their  truli,  are  aftuated  by  mercenary  prin- 
ciples^ are  ignorant  of  the  moil  intercfiingfubjecls  of 
chriilianity,  Trnd^ro.  rcgardlefs  of  they^/^/j  committed  to 
their  care  i  As  this  is  the  cafe  with  too  many  who  are 
engaged  in  the  facred  office  ;.  and  as  the  confequences 
^re  inexprellibly  melancholv  both  to  themfelvesand  the 
people  they  preach  to,  fo  give  mc  leave  to addrefs  You, 
Sir,  upon  the  iubje£l  of  your  MinistryJ  I  won|d  do  it 
with  the  higheft  refpecl  to  your  character,  with  all  de- 
cency and  humility,  with  an  undiflembled  regard  for 
your  belt  intereft,  &  therefore  with  all    chriftian  free- 


149 

dom  and  faithfulnefs* — Thus  hoping  your  mind  is  pre- 
pared to  attend  with  candour  and  ferioufnefs  to  thefew 
hints  that  may  drop  from  my  feeble,  though  friendly- 
pen,  I  take  the  liberty  to  afk  you  the  following  weigh- 
ty and  momentous  queftions. 

W/jat  is  the  Mejfage  you  carry  to  your  people  ?  Many 
will  be  ready  to  receive  it  without  inquiring  whether 
it  is  agreeable  to  the  word  of  God  or   not,  becaufe  it 
comes  from  you.     This  then  fliould  engage  you  to  in- 
quire of  what  kind  it  is,  and  ftir  you  up  to  take  the  moft 
diligent  care  that  it  be  in  every  refped:  fuitable  to  the 
gofpel  of  Chrift,  and  to  the  circumftances  of  thofe  a- 
monpft  whom  vou  labour. — What  Doctrines  have  you 
been  preaching  ?  The  generally  deipifed,  hutfoul-qza'rk- 
ning    truths    of  the   adorable  Jefus,   or  the  naturally 
pleafmg,  but  deitrudive  errors  of  infidelity  ? — Have  you 
been    reprefenting   the   fall,   with    its   inconceivably 
awful  confequences  in  the  ruin  of  the  v/hole  human 
race  ? — Have  you  been  opening  the  glories  of  the  Ever- 
lading  Covenant,  and  exhibiting  the  great  My  fiery  of 
Redemption  ?  — Have  you  been  difplaying  the    excel- 
lencies of  our  Emmanuel,  and  propagating,  what  the 
deluded  world  calls,  \h&fooHJ}:)  and  ah  fur  d  dotlrine  of 
the  Crofs  ?  Have  you  been  feeding  your  immortal  hear- 
ers with  "pwre  gofpel provijiojij  and  fatisfying  their  fouls 
with  the  Bread  of  Life,  or  flarvingthem  \\\th.e?npty  Dec- 
lamations, and  fine  eloquent  Harangues  upon  fome  Mo- 
ral Virtue  ?  Have  you,  in  fine,  been  preaching  id  fm- 
ners  and  to  faints,    been  endeavouring  to  divide  the 
Word  aright,  and  to  give  to  every  one  his  portion   in  due 
fcafon  ?  — I  would  beg  leave  to  fuggeft  to  you  the  fol- 
lowing examination  : — "  Come,  my  foul,  let  me  enter 
*'  upon  a  moft  neceflary  and  important   fcrutiny.     I 
"  have  profefTed  myfelf  a  Minifter  of  Chrift  theie  ma- 
"  ny  years,  but  have  I  ever  inquired  into  the  MeiTage 
"  1  have  carried  to  the  people  ?  Have  I  carefully  con-. 
*'  fidered  the  Doctrines  I  have  preach'd  ?  Have  I  ever 
'-  yet  ferioufly  afeed  the  queftion,  whether  it  is  Truth 
"  or  error  I  am  founding  from  the  Pulpit !  Have  I  not 


15© 

"  been  contented  with  a  mere  round  pfpreac/jtng,  and 
"  never  been  concerned  to  inquire  what  I  have  enter- 
"  tained  my  congregation  with  ?  And,  if  fo,  is  it  not 
**  time  to  awake  out  of  my  fecurity,  and  exain'me  into 
"  that,  upon  which  fo  much  depends  ?  What,  what 
"  are  the  Principles  I  have  been  inculcating  ?  the 
"  Foundation!  have  been  laying,  and  the  Superflruft- 
"  ure  I  have  been  building  upon  it :  Inquire,  inquire 
"  my  foul,  before  the  returning  fabbath,  left  I  fliould 
"  be  at  ht^ifmnifhing,  inftead  of  feeding,  thofe  that 
**  hear  me. — Again^ 

WJjat  ends  have  you  bad  in   view  in  your  miniftry  ? 
What  was  it  that  prevailed  upon  you  to  enter  into  holy 
orders  ?  Were  you  really  moved  by  the  Holy  Ghoft  * 
to  take  upon  you  the  fclemn  charge,  and  undertake  the 
cure  of  fouls?  or  was  it   a  defire  of  popular  applaufe, 
a  thirft  for  honour,  or  a  hope  of  worldly  gain  ?  Did 
you  think  it  an  eafy  w;ay  of  getting  a   Subfiftance,  of 
pHviding  for  2^fojniU^  and  of  living  with  reputation  ? 
Have  thefe  been  your  gYQZtfprings  of  afiion,  or  have 
you  had  the|-/6/r)'of  God,  the  honour  oi  Chrift,  and  the 
falvation  of  miT^ioxtdX  fouls  in  view  1  Has    this   been  all 
your  aim,  and  is  it  for  this  you  defire  to  live  to  preach 
the  cverlafting   gofpel  ?  Have  you  been  concerned  to 
attend  to  the  various  important  parts  of  your  minijiry  ? 
As  you  are  fet  for  the  defence  of  the  gofpel,  have  you 
endeavoured  to  vindicate,  and  maintain,   and  fet  in  a 
proper  light,  its  glorious  dodlrines  ?  Have  you  labour- 
ed after  the  converfion  oifinners  ?  Have  you  adminif- 
tered  comfort  to  God's  people  ?  Have  you  preached  the 
gofpel  to  the  poor  J  attempted  to  bind  up    the  broken-hear- 
ted, proclaimed  deliverance  to  the  captives,  and  the  acccpia- 
hie  7^earof  the  Lord  ?  Have  you  done  this  from  the  pul- 
pit ?  Has  it  been  the  end  you  have  been  aiming  at  in 
private  converfalion  ?  Have  you  vifted  your   Flock, 
the  poor  as  well  as  the  rich,  the  Afflicted,  the  Dying  ? 

*  The  fiift  jquc/lion  in  the  etrcHnation  of  deacons,  A  queftion  which 
you  bavealieady  aniwcred.  Cod  grant  you  may  not  have  tiitied  with  him 
in  fo  Tolema  an  affair,  in  declaring  the  Holy  Ghoft  movfcd  you,  when  fonie 
worldly  prorpcit  wa?  the  Motive  !--- 


$51 

Of  what  kind  I^avc  your  vlfits  been,  and  with  what 
views  ?  To  gratify  a  fenfiial  appetite,  to  fpend  an  hour 
in  unprofitable  difcourfe,  or  to  reprove,  exhort,  com- 
fort, as  you  law  occafion  ? — Thefe,  Sir,  are  important 
heads  of  Inquiry. — Again, 

In  ivbat  manner  have,  you  attendcdto  the  great  ends  of 
yotir  Tm?i}/fry  ?  How  has  it  been,  and  how  is  it  ftill  with" 
you  in  the  pulph  ?  Have  you  beenliiting  up  your  voice 
like  a  trumpet,  and  have  you  addrefled  all  forts  of  fin- 
ners,  reprefentcd  to  them  the  dreadful  condition  they 
are  ia,  warned  them  of  approaching  judgments,  prefled 
them  to  feek  after  an  intereft  in  the  Redeemer,  expof- 
tulated  with,  and  befought  them,  with  all  the  tender- 
nefs  and  affedion  of  a  niinijkr  of  Chrift ,  to  attend  to 
the  things  that  belong  to  thsir  peace ^  before  they  are  for 
ever  hid  from  their  eyes  ?  Or  have  you  gone  through 
the  work  of  the  day  in  a  cold,  lifelefs  manner,  efteem- 
ing  it  rather  a  burthen  than  a  pleafui  e,  and  having  lit- 
tle concern  upon  your  mind  for  the  fouls  of  thofe  that 
heard  you  ?  How  has  it  been  with  you  in  ihtfiudy  ? 
Have  you  there  made  confcience  of  folemn  prayer  ? 
Have  you  carried  your  people  daily  to  the  throne  of' 
grace,  wreftled  with  God  for  them,  wept  over  linners, 
and  committed  them  to  the  infinite  compailion  of  the 
great  fhepherd  ?  Have  you  been  importunate  with  God 
iox  firength  to  enable  you  to  go  on  in  your  work  with 
growing  pleafure — for  dircilion^  in  the  choice  of  fuiiable 
fiibjeSls  —for  the  divine  prefencc  with  you  in  your  pub- 
lic work — for  wifdom  to  condud:  your  converfation  a- 
right — for  courage  -^nA  faithful ncf — for  a  lively  Zeal— 
for  a  grozvifig  love  to  Chrifl  and  fouls,  and  in  fine,  for" 
a  glorious  and  divine  power  to  accompany  the  whole 
of  your  labours,  that  they  may  be  made  efiedual  to  the 
falvation  of  every  one  who  hears  you  ?  How  is  it  in 
converfation  ?  Have  you  been  recommending  Chrift,  his^ 
gofpel,  and  his  fervice,  with  afFedion  to  thofe  around 
you  ?  Have  you  been  ready,  according  to  your  charac- 
ter, to  begin  and  incourage  the  moft important  fubjeds 
of  converfation  ?  Have  you  been  willing  to  remov^e 


^.1  I. . 

doubts,  to  flrengthen  the  weak,  to  fatisfy  Inquirers,  and 
to  attend  to  the  Requefts  of  thofe  who  have  defired 
your  advice  and  inftrudion  ?  In  fine,  have  you  been 
lively,  ferious,  and  warm  for  your  mq/}er*s glory,  be'eri 
concerned  to  fpread  the  knowledge  of  his  gofpel,  and 
to  advance  his  kingdom  and  intereft  wherever  you  were 
called  ? — Let  me  go  farther,  dear  Sir,   and  alk  you — 

What  has  been  your  example.^  Have  you  been  concern- 
ed to  live  in  the  difcharge  of  thofe  duties  to  which  you 
have  exhorted  your  people  ?  Haveyou  guarded  againft 
thok/ins,  of  which  you  have  warned  them,  and  from 
which  you  have  endeavoured  to  dilTuade  them  ?  Have 
you  been  fober  in  your  behavior,  moderate  in  the  ufe 
of  your  enjoyments,  and  regular,  uniform,  and  heaven- 
ly in  your  converfation  ?  Upon  the  whole,  has  it  been 
your  great  concern  to  walk  in  the  fteps  of  our  deareit 
Lord,  to  have  the  fame  tonper  that  was  in  him,  and  ill 
the  whole  of  your  conduct  to  fliow  the  Chriftian  and 
the  Minifter  ?— Thefe,  Sir,  are  quejiions  peculiarly  fai- 
led to  your  work  and  charader  j  quejiions  which  I  am 
perfuaded  you  mufl  acknowledge  the  great  importance 
of,  and  the  reafonablenefs,  necellity,  and  advantage  of 
ferioully  attending  to.  How  happy  (hould  I  be,  could 
I  perfuade  you  to  enter  yourftudy,  andih  tlie  nion:  ^o- 
lemn  manner,  and  as  under  the  alt-feeing  eye  of  God, 
take  them  onebyone,  and  put  cldfely toyour  own  foul!  | 

Thus  I  have  endeavoured,  with  all  faithfulnefs,  to 
point  out.fome  of  the  important  branches  of  your  ;«//:» 
ijierialivork,  and  the  manner  in  which  you  fbould  at- 
tend to  it.  What  fliall  I  now  fay  to  prefs  you  duly  to 
confider  it,  and  to  excite  you  to  a  diligent  difcharge  of 
thofe  duties  you  are  called  to?  Methinks,  Sir,  you 
iliould  not  want  the  leaf!  argument  to  ftir  you  up  to  the 
greatefl  activity  and  zeal  in  fo delightful,  fo  honourable 

X  They  are  all  qiiefiions  built  upon,  and  wkatniay  bcjuftly  cxtra^cd 
from  the  ordination  fervice  relating  to  Deacons  and  I'lielts,  and  which  you 
have  brought  yourfelf  under  tlicmoft  fekmn  engagements  to  attend  to  ; 
therefore  you  muft  be  convinced  of  the  propriety  of  n-.y  puttin;;  them  to 
jroii  in  this  addrcfs,  and  of  thcreal  love  andconccrn  I  have  for  your  foul 
herein. 


153 

honourable, foimportant  an  employment.  You  believe 
the  fcripture  to  be  the  word  of  God,  I  make  no  doubt. 
You  muft  therefore  be  convinced,  that  religion  is  no 
farce,  no  human  invention,  but  a  divine  inftitution  ; 
and  does  it  not  therefore  require  all  your  regard,  efpe- 
cially  as  providence  has  placed  you  in  the  Character  of 
a  teacher  of  others  ?  Fain,  fain  would  I  move  youj  melt 
you,  convince  and  quicken  you  !  I  can  but  attempt  it, 
it  is  God  Avho  muft  open  your  eyes,  and  faften  the  con- 
viction upon  your  mind.  In  hopes  of  this  I  would  chear- 
fully  caft  in  my  mite,  and  offer  to  your  confideiation 
the  following  things ;  accompanying  them  with  an 
hearty  prayer,  that  they  may  anfwer  fome  faving  pur- 
pofe  to  your  foul  j  and  earneftly  intreating  that  you 
would  not  ftop  here,  and  read  no  farther,  but  view  the 
whole,  carefully  examine  every  hint  as  to  its  truth  and 
importance,  and  weigh  all  in  the  ballances  of  reafon 
and  Scripture-, 

The  firft  thing  I  would  mention  is,  your  people  have 
immortal  fouls.  And  have  you  no  tendernefs  for 
them  ?  Can  you  look  upon  them  with  as  little  regard 
as  you  do  upon  your  Horfe  or  your  Do^  ;  are  they  not 
tending  to  eternity  as  quick  as  the  wings  of  time  can 
carry  them,  and  can  you  negle6;  them  ?  Are  they  not 
direfting  their  courfe  towards  the  heavenly  World,  or 
the  dark  regions  of  Htll,  and  is  it  indifferent  to  you  to 
which  it  is  they  are  moving  ?  What,  be  altogether  un- 
affeded  with  fuch  a  thought !  Are  fome  of  them  fwear- 
ers,  others  drunkards  ;  are  fome  breaking  the  fabbath, 
and  others  running  into  all  manner  of  e:xcefs  of  riot, 
and  will  you,  can  you  fee  all  this^  and  lit  as  an  uncon- 
cerned fpectator  ?  Have  you  no  zeal  for  yoiir  Mafter  ? 
Can  you  fee  the  fnare  laid,  fouls  entangled,  and  hurri- 
ed by  the  great  adverfary  to  his  dark  habitations,  and 
not  endeavour  to  prevent  it,  or  find  the  leaft  pity  in 
your  breaft  for  them  ?  Will  you  not  warn  them  of 
their  danger,  call  loudly  upon  them  to  aVvake  ?  Will? 
you  not  tell  them  that  Eternity  is  near,  lead  them  to  the 
mouth  ®f  the  bottomlefs  pit,  and  fhew  them  the  terror^ 

U 


154 

of  the  fecond  death  ?  Will  you  not  try  to  win  them,  to 
allure  them  by  the  glories  of  immortality,  or  melt  them 
by  the  love,  the  am.azing  love  of  the  Son  of  God  ; 
What  (for  I  cannot  leave  off,  I  mufl  purfue  fo  impor- 
tant a  fubjedl)  are  there  any,  are  there  many  of  your 
congregation,  who  iire  abfolutely  flupid,  hurrying  on 
to  everlaftingdeftrudion,  and  will  you  not  try  to  rouze 
and  awaken  tliem  ?  Will  you  not  befeech  them  by  the 
mercies  of  God  ?  Will  you  not  intreatthem  in  Chrifl's 
ftead  to  be  reconciled  unto  God  ?  Will  you  not  exhibit 
all  the  riches  of  his  grace,  all  the  glories  of  the  great 
Emmanuel,  and  all  thebleflings  of  a  falvation  fo  dearly 
purchafed,  to  move  and  engage  them  to  repentance  and 
new  obedience  ?  Was  one  of  your  brute  domefticks  to 
be  in  a  languifhing  condition,  your  tender  heart  would 
feel  fome  pity  for  the  poor  animal :  and  can  you  fit  ftill 
and  fee  precious  fouls  perifhing,  fouls  of  more  worth 
than  all  the  world,  fhall  they  fink  in  endlefs  ruin,  and 
you  not  drop  onelingle  tear  ?  What,  their  minifter  not 
take  one  flep  to  lead  them  todhrifl,  to  efcape  the  wrath 
to  come,  fure  it  cannot  be  ! — But  if  negligent  as  to 
the  means  to  awaken  them,  fure  you  cannot  take  thofe 
means  that  tend  to  harden  them  !  You  cannot  be  a 
companion  with  them  in  drunkennels,  and  revel  with 
them  in  their  fcenes  of  criminal  pleafure  :  You  cannot 
fit  with  them  in  public  view  at  the  card-table  or  lead 
a  dance  at  a  ball  or  an  affembly  1  Is  it  pofTible  !  You, 
fir,  well  know  how  the  matter  flands.  Confider,  con- 
fider  your  people  have  fouls.     And  further — 

Remember,  thefe  fouls  are  in  the  courfe  of  divine 
Providence  committed  to  your  care — you  have  profelfed- 
ly  taken  the  charge,  the  overfight  of  them,  and  bro't 
yourfelf  under  engagements  to  infpecl  their  conduft, 
and  to  do  air'you  can  to  lead  them  into  the  knowledge 
of  the  gofpel,  to  promote  their  fpiritual  advantage,  to 
walk  before  them  in  all  the  duties  of  the  chriftian  life, 
to  encourage  them  in  their  purfuitsof  the  better  world, 
to  pity  and  fympathize  with  them  under  all  their  diffi- 
culties, to  bear  theip  upon  your  heart,  and  to  feek  not 
iheirs  but  thetm^^Qodi,  by  his  providence  in  opening 


^55 


a  way  for  your  coming  aniongft  this  people,  has  called 
you  to  all  this  work.  '  How  then  will  you  fulfil  your 
engagements,  how  perform  your  promifes,  how  anfwer 
yourcharader,  ifyou  are  negligent  ?— Do  you  dif- 
charge  that  truft,  God  has  committed  to  you  ?  Sp  ma- 
ny precious  fouls  ;  fometorouze,  to  awaken,  others 
to  encourage,  and  comfort  ;  fome  to  call  in,  others  to 
build  up  ;  lure,  'tis  an  important  charge  !  So  many  to 
be  taught  and  inftruded  {  and  inftead  of  attending  to 
your  duty^  are  you  at  places  of  diverfipn,  fquandernig 
your  time  in  company,  and  drinking  towards^  the 
bounds  of  excefs  ?  Are  you  taken  uo  in  ufelefs  fuend- 
ihips  and  unprofitable  vifits,  or  trifling  away  life  in 
eafe  and  floth,  doing  nothing  ?  Inftead  of  talking  to 
them  of  Jefus  and  falvation,  and  recommendnig  the 
great  duties  of  felf-examination,  mortification,  medi- 
tation, &c.  are  you  amufmg  them  with  empty  fpecula- 
tions?  Inftead  of  calling  them  into  a  ferious  mqui4:y 
into  the  foundation  of  their  hopes  of  eternal  life,  are 
you  bolftering  them  up  with  the  expeftations  of  hea- 
ven, and  lulling  them  into  a  pleafing  but  dangerous 
fecurity  ?  Inftead  of  cherifliing  their  coiivictions,  and 
encouraging  them  in  their  fmall  beginnings,  are  you 
endeavouring  to  darken  thefe  dawnings  of  grace,  to 
lauf^h  them  out  of  all  religion,  and  to  difcourage  them 
in  tie  purfuits  of  falvation  ?— They  have  committed 
their  fouls  to  your  care.  Precious  as  they  are,  they 
have  trufted  you  with  them,  look  to  youforinftruction, 
and  from  vou  exped  all  fuitable  direaionandailiftance 
.  in  their  way  to  a  better  world.  See  what  confidence 
they  have  repofed  in  you,  and  fhould  not  this  make 
you  deligent  ?  Can  you  be  unfaithful !  What,  they 
lodged  fo  great  a  truft  with  you,  and  you,  fo  carelefs  ! 
The  greater  their  dependance  upon  you,  the  morefliould 
you  be  concerned  to  feek  their  everlafting  good,  and 
direft  them  in  the  way  to  happinefs.     But, 

Laaiy  cofijder  the  certainty  and  Solemnity  of  a  day  of  accounts.  That 
you  expcft  to  be  called  before  the  judge  of  all  the  earth,  to  be  tried, 
examined,  and  lodged  in  a  world  of  joyro  forrow,  I  would  not  call 
in  queftion.  If  you  believe  not,  if  you  exped  not  thele  things,  or  \X 
you  think  religion  a  vain  and  trifling  thing,  why  arc  yo\^  a  Jdmilter  . 


156 

why  appear  in  that  facred  charader  ?  why  preach  and  pray  ?  Do  vott 
never  th,nk  upon  the  awful  day,  when  you  muft  give  an  ac  W  of 
your  flevvardft.p,  wlien  your  congregation  will  appear  dhe^asfwift 
wnnefies  againft  you,  or  teftify  to  your  faithfulneT'  So  ycu  neveJ 
coniider  the  ur,part.a hty  of  the  Judge,  the  ftricfrnefs  of  the  trial  with 
the  certam  and  moft  important  confequences  ?  Jefus,  whowiTbe  tj^ 
Jndge,  knows  all  you  have  done.  Ke  lus  aH  your  negtace  vaur 
ca|-elefrnef.,  your  unf.ithfulnefs,  Sec.  wrote  down  in  his  IS  AlUhc 
pitnoplcs  and  Ipnngs  from  whence  you  have  afled,  all  vour  ends  and 
views  are  mnmtely  noticed  by  him.i Think,  mv  dear  S  r!  hi7k  upon 
the  c  ay ,  how  folemn  .'-The  vaft,  the  numerous  aiTembly  ga  he  ed^nS 
you  hear  your  name  piled  upon  ;  you  fummoned  toVanf  K'^c 
an  account,  and  receive  your  fentence  I  Critical  moment,  moment  W  J 

Oftl.ejudge,(ofeeafm,leupon  his  countenance,  and  to  hear  him 
%ing,  come,  thou  faUliful  fervant,  thou  haft  been  faithfuHn  dedariiS 
rj.     y^lV"'^  P'-">^otingmycauf..come.«..r  //../","  Zff%;  5 
f,by  Lord\  How  great  the  happinefs,  to  have  many  to  appear  a.Vour 
Joy  and  crown  of  rejoicing  in  that  day  !-But  to  ilt  the  Judee  wit^art 
t^rn  n  Tf ".'  '"^  '"  ^'^'r  H^  ^«'^^'  "^"'"^  terrible  than  thundfr,7a  Tn." 
butVft  \t?n  '"f  T^'?^''^^}^  ^^"-^"t,  thou  haft  had  the  care  o  foul! 
^  thnn  h!f>  r^  "eghgent,  and  not  attended  to  thy  important  charge  • 
ind  ton^r  f  7'^'  ""'"^  to  go  on  from  one  .d  of  rebellion  to  anotSr 
-^n    rl  P    ^    °r  ^'■^'>  "^'^^^'^^  ^y^rnm  them  of  the  danger,  and  ureff- 
"v^Sn^Fir^'^™'''  ^Pr  V^^'-^^-^'thou  curfcd  cSre.^nS 
tvaJafting  I'ire,  prepared  for   the  Devil  and  his  Angels      Worldlv 

Eft  lld'/ni  '^^  T  '•  P^P"'^"ty  was  all  thy  ambition    'thcTethoJ 
haft  had,  and  now  forrow,  d.ftreffing  forrow  iball  fill  thy  foul,  and  thy 

S  ThmX'f '^P^.^'"'''?  ^^  fellow-moKtals,  Ihall  rot  fJr  ever'.-PaS 
tu  Thought  !   To  have  the  weight  of  fo  many  fouls  lying  upon  you. 

ieenVr'n^H?  "'"'f 'i'^--  ^et^inks  I  hear  one  upbraidin^g  your  neg 
ligence,  and  faying,  had  it  not  been  for  you,  I  perhaps  had  not  npWfh 
ed  I  trufted  you  with  my  foul,  but  you  nev'er  ?orre1ed  mrproflnt 
r;f  aU'^pTme  f^ta  ^^  ^°.  ^^^  ^^^er  ^^'vation^y^^nrd?4°ttt 
his'forro  vfnl^y  deftruftive  Ignorance  !-Hark,  another  lifting  up. 
his  lorrowful  head,  and  faying,  I  Avas  under  conviftions,  and  upon  the 
mqmry  what  I  fhould  do  to  be  faved, ,  but  you  difcodrlged  E  my 
purfmts  of  Heaven  ;  you  told  me  all  would  be  well,  if  I  attended  Sit 
on  Sundays  at  Church:  thus,  through  your  in/uence  f  K  into  a 
kthargy  took  up  ^v.th  the  form,  and^ftopt  fhort  of  the  po«^r  of  reli- 
gion, and  now  am  ruin'd  for  ever  .'-Diftreding  fcene  I  To  lave  one 
aflei  another  rife  up  and  thus  upbraid  you  !  To  have  th'^ir  blood  re- 
quired at  your  hands!  Every  refledion 'will  wound  your  foul  and 
pierce  you  through.v.'ith  inexpreflible,  everlaftingforrows  ' 

^  1  hu:.,  my  dear  Reverend  reader,  I  have  endeavoured  to  drop  a  few 
r.mtsi  hints  of  the  greateft  importance,a,s  they  relate  to  the  p?ace  5 
your  ow«  foal,  the  fuccefs  of  your  miniftry,  and  the  manner^of  your 
laft  appearance      I  hope  you  will  take  kindly  this  httle  attempt      'T  s 

ni.:^Z'':^'^^Jf'''  P'^-^^'>"-     'TisyourowncoXtllm 

;?'t  '  W  f  h?  X  u  ^'"''  P^°P'^-  ^«  "«t  ^^  C""o°s  '■"  inqui- 
ring about  the  author  :  he  xvants  nopraife  :  And  hopes  he  is  reeanl^efs 

rea   dedC'r'V'r^;'^'^  ''^  "^  "P^'^  '"'"•     Ifl^is  nam  VStu 
ipSn'^t  T?^.      ''"*^'*'T7'*"^''^^'^'^  be  inftrumental  in  pro- 
nioting  lib  kedocmer's  inttrcft,  'tig  all  he  defiies. 


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